David Noakes’s own visit to Toronto in 1994.

David Noakes continues his personal account of witnessing the Toronto ‘experience’.

This week’s re-printed excerpt includes a NEW additional note from the author on the practice of laying on hands.

My Toronto Experience

The phenomenon of Kansas City did recede, although it left behind a lot of confusion and unresolved issues, and I thought little about the beach picture (outlined last week) again for some years.

Then, in the early months of 1994, we began to hear of the amazing things which were being reported from Toronto. As the reports continued to flow in, I was being urged by many people to visit and experience what was happening there. Having no great desire to go and with a busy schedule, I resisted the idea for several months, but finally I was convinced that the Lord was requiring me to make the trip and I went to Toronto for a week's visit.

I arrived in Toronto on Friday 14 October, 1994 and attended meetings in the concluding days of the large 'Catch the Fire' conference which had been taking place during that week. These meetings took place in a large auditorium of a local hotel, which was capable of containing, I would guess, some two to three thousand people.

During the times of worship, I felt as if I were in a rock concert. The level of noise was deafening to the point of being physically painful and oppressive, and brought an increasing sense of unreality. This, together with the insistent rhythmic beat of the drums and of the bass guitar tends to induce a state bordering on hypnosis in susceptible people and creates a spiritual atmosphere in which I would say without hesitation that the demonic can thrive.

During these times of worship, many people began to exhibit jerking bodily movements which were unnatural. Some of these people appeared to be in a state of trance. From a number of years' experience of deliverance ministry, I would identify a good deal of what I saw as proceeding from demonic spirits associated with occult practices, particularly voodoo.

I was urged by many people to visit Toronto and resisted the idea for several months, but finally I was convinced that the Lord was requiring me to make the trip.

There were some women near to where I was standing whose bodily movements were unmistakably those of increasing sexual excitement, reaching a point at which they fell to the floor. All of this was perhaps hardly surprising in an atmosphere which was really not unlike that of a pop concert in which the fans get worked up to an increasing height of frenzy. What disturbed me most was not that satan was active - of course he always is - but the failure of leadership to distinguish between the spirits which were operating.

Particular Line of Teaching

The teaching which I encountered in Toronto was to the effect that because God is doing a work amongst his people, therefore everything which takes place is by definition an activity of the Holy Spirit and it is assumed that satan is inactive.

I have never encountered any form of teaching which is more dangerous or which could open the door so widely to deception and the undetected activity of a demonic spirit. To make such an assumption was a total abdication of one of the principal responsibilities of Christian leadership. The warnings in Scripture about deception were being completely ignored and such teaching flies in the face of scriptural commands that when any form of spiritual activity is seen to be taking place, it is to be weighed and tested and an assessment is to be made as to whether its origin is truly from God.

The teaching from Toronto, however, set aside the spiritual gift of distinguishing between spirits (1 Cor 12:10) and ignored the clear teaching of other scriptures. In 1 Corinthians 14:29 we are told that where prophecy is being spoken in the assembly of the church, we are to “weigh carefully what is said”. The words underlined are a translation of a Greek word which comes from exactly the same root as the word used in 1 Corinthians 12:10 for the discerning of, or distinguishing between, spirits.

The instruction of 1 Thessalonians 5:21-22, again in the context of spiritual manifestations, is that we should “test everything. Hold on to the good. Avoid every kind of evil”. Here the Greek word translated 'test' has the meaning of examining a thing, putting it to the test to determine whether or not it is genuine; and the identical word is found in 1 John 4:1: “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (emphasis mine).

The word of God warns us consistently never to accept spiritual manifestations as being from the Holy Spirit unless their source has been put to the test by the body of believers and discerned to be genuine.

The word of God warns us consistently never to accept spiritual manifestations as being from the Holy Spirit unless their source has been put to the test by the body of believers and discerned to be genuine.

It is the height of folly and irresponsibility to ignore such scriptures in days when not only the activity of God but also the activity of satan is becoming greater and more widespread. If we are to accept that in some particular situation such as this, it is in order for discernment to be discarded, where will such a teaching end? How are we to know where, if at all, we should draw the line?

The warnings of Scripture in, for example, 2 Thessalonians 2:9-10 and Revelation 13:13-14, are now coming all too close for comfort, and a Church which had not learned to distinguish between good and evil (Heb 5:14) will be a target for any kind of deception which begins to take place. I am concerned about the demonic activity which I saw taking place in some people in Toronto, but I am far more alarmed at the potential results of this particular line of teaching.

Laying On of Hands (see also NEW Author’s Note, base of article)

On a number of occasions since my visit to Toronto, believers have requested prayer at the conclusion of a meeting at which I have spoken. They have done so because they had previously submitted to laying on of hands in order to receive the 'Toronto Blessing', and had since felt unaccountably troubled in spirit in a way which had previously been foreign to them.

Every such person to whom I have ministered has shown evidence of being under demonic oppression and has received specific deliverance in the Name of the Lord Jesus Christ.

This is not of course to suggest that all those who have had contact with the Toronto Blessing have come into spiritual bondage; to jump to such a conclusion would be entirely unwarranted. What has seemed to me to be of considerable significance, however, is the repeated combination of two factors.

In every one of these cases, the person for whom I have been asked to pray had first received a spiritual impartation by means of the laying on of hands by another person who had themselves already received it; and secondly, had subsequently become disturbed in spirit in a way which they had not experienced before.

I believe these facts should draw our attention to an issue which is of greater importance than perhaps we have previously realised. A few days before I went to Toronto, I was waiting upon the Lord and was given a short word of encouragement and instruction. I wrote it down, and now quote a passage whose relevance has become increasingly apparent:

Do not accept the laying on of hands from anyone except those whom you know from experience to be trustworthy and to have my Spirit within them. To submit voluntarily to the laying on of hands is to submit to the spiritual power that is within a man. When this power is that of the Holy Spirit, then you will receive blessing through that which is good; but where it is not, evil can be transferred.

More recently my attention has been drawn to the lesson contained in Haggai 2:10-14. In it, two questions are posed. The first is whether if consecrated meat comes in contact with other food, the consecration is thereby transferred to the un-consecrated food; and the answer is that it is not. The second question is whether if a person who is ceremonially defiled through contact with a dead body touches food, that defilement is transferred to the food so that it also becomes defiled; the answer this time is affirmative.

It is the height of folly and irresponsibility to ignore such scriptures in days when not only the activity of God but also the activity of satan is becoming greater and more widespread.

The message is plain: spiritual consecration cannot be transferred by physical contact, as in the laying on of hands. If a man has received spiritual blessing, he cannot pass it on to another in this way (if he is spiritually undefiled and lays hands on another, the Holy Spirit may move directly upon that other person but where that is the case, there is no spiritual transference taking place between the persons themselves).

Spiritual defilement however, can be transferred from one to another through physical contact. It is well established, for example, that such a transference of spirits can take place through illicit sexual activity. If one man has come under the influence of an evil spirit, the influence can be transferred to another who submits voluntarily to the laying on of his hands.

We need to beware of careless practices and to exercise godly vigilance and caution. Paul warns: “Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure” (1 Tim 5:22). It is imperative for our safety that we take heed to the instructions of Scripture; they are given for the protection and wellbeing of the whole Body.

Misuse of the Word of God

While I was at Toronto, and even more in the months which followed, I had an increasing concern - to the point of considerable alarm - at the ways in which the word of God was now being mishandled by many leaders in the charismatic churches.

The misuse and distortion of Scripture in order to try to justify bizarre spiritual manifestations with some sort of theological explanation has been appalling; it has been as if attempts were being made to underpin a collapsing building with any piece of rubble which comes to hand.

The difficulty has been that the 'building' in question does not have any foundation in Scripture, however desperate the attempts to find one. At the Airport Vineyard Fellowship in Toronto, I heard the Pastor give a message in which he declared that Isaiah 25:6 was a description of what God was currently doing - God was in 'feasting mode'. Yet that Scripture had no possible relevance to any present situation; it is lifted straight out of the context of an apocalyptic passage relating to the events of the Day of the Lord and what will happen at the Second Coming of Christ.

Again, in the course of the same message, he made reference to the parable of the Prodigal Son in Luke 15:11-32, and declared that it teaches that God loves any opportunity to hold a party. Yet its emphasis is nothing of the sort, but rather the greatness of God's fatherly forgiveness and restoration of a repentant sinner.

The misuse and distortion of Scripture in order to try to justify bizarre spiritual manifestations with some sort of theological explanation has been appalling.

A further example of such extraordinary misuse of Scripture came when a prominent Anglican leader visited a church where I have a friend in leadership. His message consisted of encouragement to welcome unusual spiritual manifestations, including the making of animal noises, and it was based on one sentence taken out of Isaiah 28:21: “to do his work, his strange work”. These few words, again lifted out of context, were declared to justify the idea that the bizarre activities were a 'strange work' which God is doing in these days, and that they should therefore be accepted without further question.

But in the context, what is actually being described is a work of judgment and destruction by God against his own covenant people of Israel, and it is to him a 'strange work' and an 'alien task', because it is foreign and abhorrent to God's normal desire to bless his people and to act in mercy rather than in judgment. Theologically, therefore, the previous sort of teaching has no validity.

Drunk in the Spirit

The strange and un-coordinated behaviour of many who have been touched by the Toronto experience has frequently been described as being due to people being 'drunk in the Spirit'. I have myself for many years been familiar with the phenomenon of people who are receiving ministry from the Holy Spirit experiencing loss of bodily strength so as to be temporarily too weak to rise from their chair or from the floor; indeed, I also have had the same experience. Never before, however, have I seen the spectacle of people staggering about, slurring their speech and showing other characteristic signs normally associated with alcoholic intoxication.

The concept that a person can be 'drunk in the Spirit' is one of which Scripture knows nothing. Two passages have been used frequently to try to justify the idea, but they entirely fail to do so when subjected to proper interpretation.

In Acts 2:1-13, what is being described is the phenomenon, historically unprecedented and utterly amazing, of about 120 people suddenly beginning to declare the wonders of God in a host of different foreign languages. It was only those who mocked what was happening who suggested drunkenness as the cause, but the majority of the onlookers were simply described, understandably enough, as “amazed and perplexed”. There is no suggestion whatever of any behaviour which justified the description of physical drunkenness, and to try to read it into the text is to abuse the word of God. Is Peter's sermon that of a drunken man?

The second Scripture used in this context is Ephesians 5:18, but it says nothing whatever about being drunk in the Spirit. Indeed, coming at the end of a lengthy passage urging the believer to avoid ungodly behaviour, it would be astonishing if it did! The verse forbids being drunk (literally 'soaked') with wine, the evidence of which is debauched (literally 'unsaved') behaviour (v18). Instead, believers are to be filled with the Spirit.

Everywhere in Scripture, drunkenness is condemned as ungodly. How can we therefore accept that the Spirit of God would deliberately bring about in a believer the evidence of drunken behaviour?

The Greek verb used is pleroo, which had nothing to do with drunkenness, and the evidence of being in that condition is that they will produce psalms, hymns and spiritual songs (v19), thanksgiving to God (v20) and submission to one another out of reverence for Christ (v21), not slurred speech and drunken behaviour!

Everywhere in Scripture, drunkenness is condemned as ungodly. How can we therefore accept that the Spirit of God would deliberately bring about in a believer the evidence of drunken behaviour as if he were intoxicated with alcohol? The thing is utterly unthinkable, unless one discards the consistent teaching of the Word of God as irrelevant. Sadly, and most frightening of all, this is what some charismatic leaders are now beginning to do.

Extra-Biblical Experience

Animal noises, convulsions, bodily jerkings, loss of speech control and the like, are being described as 'extra-biblical' phenomena - which they certainly are. This feature of the activities should, however, put an immediate question mark over their authenticity; normally, unbiblical experience is found to emanate, not from the Holy Spirit, but from the realm of the demonic.

But among many leaders, no such questioning has taken place; but rather the reverse. It has even been suggested that the spiritual experiences and the manifestations of the Holy Spirit recorded in the pages of the New Testament were the experience of the Church in its infancy in those early days; but that now in our day the Church is being brought into maturity and we must therefore expect experiences from God which were unknown to the early Church and therefore not to be found in the Bible. We are consequently in uncharted waters, being led solely by the Spirit. This opens the Church to precisely the danger which Paul defines in Ephesians 4:14.

This sort of teaching, if pursued to its logical conclusion, is the height of dangerous folly. It is like saying that our maps are no longer of use to us because we have gone beyond their boundaries. We can no longer check our course, but must trust that any wind which happens to blow will take us in the right direction. We have discarded, however, all means of knowing either where the wind is coming from or the direction in which we are heading. In fact, we are drifting helplessly at the mercy of any force which may influence us.

A teaching which discards the Bible as the final authority for the validity of Christian experience is a teaching which emanates straight from the master of deception himself. It tears down the boundary walls which God has erected for the safety of his people, and it opens the door wide for the charismatic Church to join in an unwitting embrace with the New Age movement and all its occult activities.

A teaching which discards the Bible as the final authority for the validity of Christian experience is a teaching which emanates straight from the master of deception himself.

In the mid-90s, I even had reported to me instances of levitation occurring at Toronto-type meetings at a church in the north of England. Where will the line be drawn? On the basis of this sort of thinking and teaching, why should not telepathy or astral travel or any other occult practices be embraced under the deception that they are God's latest blessings to his maturing Church?

Unless there is repentance and a return to an acknowledgment of the supreme and ultimate authority of the word of God, the Church is being led into a place of great spiritual peril.

Next week: David concludes his chapter, looking at the need for repentance and discernment.

**NEW**

[Editor: Following some feedback that Blessing the Church? seems to advocate against the practice of laying on hands, we felt clarification was necessary and approached David for further comment. His response is below.]

Author’s Note

The issue which I was seeking to tackle [in Blessing the Church?] was the very important one of transference of spirits from one human being to another. 20 years ago this was a subject which hardly ever received any attention by bible teachers; but to those of us who had been brought into experience of deliverance ministry, it was realised to be an important factor in some cases where folk were being demonically troubled. Our brothers Edmund Heddle and John Fieldsend in particular highlighted its importance to me.

This significant issue was underlined in my own experience following my visit to Toronto in 1994; following that visit, I found myself being asked to pray after almost every meeting for believers who had sought to receive the ‘Toronto Blessing’ - and had subsequently found themselves in unexpected spiritual difficulties. In each such case, when I ministered to such people, they received specific deliverance from certain powerful demonic spirits which had not been troubling them previously.

It was a matter of some perplexity for a time, however, that I was also being told by some who had been to similar ‘Toronto’-type meetings that they had received a genuine fresh experience of the Holy Spirit. This perplexity was finally resolved when I began to find that those people had been seeking the Lord for himself - and in his faithfulness, he had met with them by the Holy Spirit.

Those who were troubled, however, had attended with a different motive - not to seek the Lord for who he is, but wanting to receive the ‘Toronto Blessing’ because it was new, exciting and carried with it spectacular manifestations. The former group had met with the Lord, with good results; while the latter had received what they had gone for, which was actually demonic and brought harm to their spiritual lives, and also to many churches.

What I also found was that without exception, in my experience, those who had been affected by ungodly spirits had received an impartation of the ‘Blessing’ through the laying on of hands by another person who had already received it.

This drew my attention to the vital matter of what can occur through the laying on of hands - impartation of spirits from one to another. The Holy Spirit is not imparted from one human being to another, but is given to individuals by the sovereign act of God (e.g. Num 11:17, 25). In John 19:22, Jesus breathed on the disciples and said "Receive Holy Spirit". In Acts 8:17 and 19:6, we are told of the apostles laying hands on new believers, and the Holy Spirit came upon them - but there is no suggestion that the Holy Spirit was transferred from them to the believers; He came upon them in response to the action of the apostles, which is very different, being a sovereign work of God.

These verses attest to the transfer of the Holy Spirit to a person in response to a believer's obedience in laying on of hands. However, experience in ministry has shown over and over again that other spirits can transfer through physical contact to a person who is open to receive them. Illicit sexual intercourse is one outstanding example; but voluntary submitting to the laying on of hands is another easy means of physical transference of demonic spirits (it is important to emphasise that the person has to be willing and receptive. It cannot just happen simply by being in the company of someone who is demonised; we must be willing to receive from them).

When we allow a person to lay hands on us, we open ourselves to receive from them. There is danger in this if we don’t know the person. They may be harbouring one or more unclean spirits, and when we allow them to lay hands on us, these can and often do transfer to us if we are open and unguarded. For this reason, we should certainly not allow unknown people to minister directly to us. Scripture urges us to "guard our hearts with all diligence" (Prov 4:23).

I do hope this brief attempt to explain will prove to be of some help.

David Noakes, 12 April 2018

Series Information

This article is part of a series, re-publishing the 1995 book ‘Blessing the Church?’, an analysis of the ‘Toronto Blessing’ and a wider critique of the charismatic movement in the late 20^th Century. Click here for previous instalments and to read the editorial background to the series.

David Noakes continues his commentary on the state of the charismatic movement.

Having considered how counterfeit spiritual activity has infiltrated the church, David now turns to the dangers of false doctrine, before applying these insights to the Kansas City Prophets.

Warnings of False Doctrine

Jesus, Paul and John have all warned us concerning the dangers of counterfeit spiritual activity. There is also, however, a second major aspect of deception about which the Scriptures warn, and it is that of false doctrine.

Paul speaks about it numerous times in his letters, for example in 2 Corinthians 11:1-4, in Galatians 1:6-9 and in Colossians 2:8-23. He warns in 1 Timothy 4:1 that “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars...”.

Let us be clear about what Paul is saying: it is a warning principally for the closing days of the age - 'later times'. It is a warning that Christians will fall away: you cannot abandon a faith unless you have first been a party to it. The false teachings will not be man-made, but demonically-inspired by deceiving spirits, and they will come through people who are hypocrites and liars; like the 'savage wolves' of Acts 20:29-30, they will be falsely motivated so as to draw people away from the truth in order to obtain a following for themselves.

It is of vital importance in these days that we are alert to the dangers of false teaching. Those of us who teach must be diligent to declare the whole counsel of God; it was only on that basis that Paul was able to declare himself innocent of the blood of all who had heard him (Acts 20:26-27) and he was warning the elders of the church at Ephesus to be equally diligent.

It is of vital importance in these days that we are alert to the dangers of false teaching.

All believers should cultivate the habit of the 'noble Bereans' (Acts 17:11), who did not accept even the teaching of Paul as being true until they had examined it in the light of the scriptures. How we in the church need in these days to re-examine our diet of the seemingly-endless flow of books and magazines, and to ensure that above all we are fully acquainted and familiar with the whole of the Bible. Only by knowing what is in God's word can we walk in safety. 

A Time Will Come…

Paul's chief warning concerning false doctrine is found in 2 Timothy 4:1-4. He has just encouraged Timothy at the end of chapter 3 concerning the importance of holding fast to Scripture, underlining that “all Scripture is God-breathed...so that the man of God may be thoroughly equipped for every good work” (vv16-17, emphasis added). We need to note that there are those in leadership in the Church of God in these days who do not believe in the inspiration of Scripture; if they thus declare the word of God to be untrue concerning itself, we must then question the validity of whatever else such men may say.

In chapter 4, Paul urges Timothy to preach the Word “with great patience and careful instruction” (v2), particularly in the light of the fact that “the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (vv3-4). 

I believe we are now living in such days. A factor which has lately become of particular concern is the coming together of the two major facets of deception - counterfeit spiritual activity and false doctrine - in such a way as to support and reinforce one another. This brings great danger to the Body of Christ, particularly as many believers now have only a very limited knowledge of what is contained in the Bible.

In Deuteronomy 13:1-5, the warning of Moses to the people of Israel is that they may encounter a prophet who predicts signs and wonders which do in fact come to pass but that this in itself is not sufficient to validate him as a true man of God; for if he then teaches them falsely so as to lead them astray, he is to be regarded as a false prophet.

Biblically, therefore, the acid test of the genuineness of a man's ministry lies not in signs and wonders, nor even in accurate predictions, but in his faithfulness to the Lord in declaring doctrine which is in accordance with God's word.

How we in the church need in these days to re-examine our diet of books and magazines, and to ensure that above all we are fully acquainted with the Bible.

The Kansas City Prophets

In recent years, this biblical principle of giving pre-eminence to the revealed word of God has been turned upside down. In 1990 came the experience of the ‘Kansas City Prophets’.

These men were brought to the charismatic church in Britain that year on a wave of publicity concerning their outstanding prophetic ministry, and particularly of a specific predictive prophecy that a great revival would break out in this country in October 1990. It did not, to the dismay and embarrassment of many church leaders who had publicly endorsed this ministry, and to the great disappointment of thousands of believers who had believed that their longings for revival were about to be realised and that they would see dramatic events.

This sort of happening is dishonouring to the name of the Lord, bringing his Church into ridicule in the eyes of those who had been exposed to the extensive publicity, particularly in the mass media. It also undermines the belief that the Holy Spirit does bring genuine prophecy to the Church for our up-building and enlightenment.

Furthermore, the shock and disappointment has damaging and far-reaching effects. For many years God's people in the charismatic churches have been given by their leaders specific words of prophecy and much teaching of a prophetic nature which has been triumphalist in flavour, encouraging expectations of mighty visitations of God, of great numerical increase, and of the Church enjoying an experience of exercising power and authority in the world, equipped with unparalleled supernatural spiritual power.

This kind of teaching has been entirely at odds with the biblical picture of a suffering servant Church displaying the humility of her Master, preaching the Gospel in the last days under increasing pressure and persecution. It brings with it a particular danger from which we are now, I believe, beginning to reap harmful results.

Triumphalist teaching and words of prophecy is entirely at odds with the biblical picture of a suffering servant Church.

Where leaders have continued to promise great things to the people and those promises have gone unfulfilled, the leaders come under an increasing sense of pressure to deliver the goods which have been promised; and the people's experience of disappointment, of hope continually deferred, leads to disillusionment. 

The scene is thus set for the entry of deception, because both leaders and people become desperate at the failed predictions and dashed hopes, and both are increasingly likely to grasp at any straw which appears at last to bring fulfilment.

In such circumstances the counterfeit can all too easily succeed, because the need for something, anything, to fill the gap overrides the Godly caution which should test and discern the source of what is being offered, before it is accepted as genuine.

Triumphalist Teaching

The doctrine brought by the Kansas City Prophets was very much in line with the triumphalism of Restorationist teaching and expectations. The teaching was based upon specific prophecies which have been reproduced in articles 15-19 in this series. It was that God was raising up in the Church an ‘end-time breed of dread warriors', before whose power and authority nothing would be able to stand. They would be an all-conquering army; and the scriptural basis for that teaching was taken from Joel 2:2-11.

To base such a doctrine on that passage of Scripture, however, is entirely fallacious. Arising immediately from the preceding description of the effects of a great plague of locusts, the passage describes an all-consuming army invading the Land of Israel, and taken in its context of “the day of the Lord” (vv1-2, 11), it is speaking prophetically of an invading army sent by God to execute his final judgment against Judah and Jerusalem at the end of the age. Certainly its fulfilment is yet in the future, at the time of Jacob's tribulation (Jer 30); but it does not refer to the Church.

Nowhere in Scripture does God call his Church to be an invading army to execute judgment. Nor does it speak of a worldwide domination; the specific geographical setting is the Land of Israel and in particular the City of Zion.

Such teaching, based on a complete distortion of this passage from the word of God, displays the worst sort of error in interpretation. It takes specific predictive prophecy, converts it into an allegory which is not to be found in the text that the invaders represent Christian 'dread warriors' and then bases a doctrine upon that allegorical fancy. It is not merely nonsense, however. It is also dangerous to the Church because of the numbers of leaders who received it with gladness and were willing to let their people believe such teaching.

Where leaders have promised great things to the people and those promises have gone unfulfilled, there is increasing pressure on leaders to deliver the goods – setting the scene for the entry of deception.

Why should such false doctrine be so gladly and easily received? It was received gladly because it reinforced all the false doctrine and false prophecy which had been accepted during the previous 15 years. 

It was also received easily, I believe, for a subtler and deadlier reason, which is to be found in the coming together to reinforce one another of the two main strands of deception - counterfeit spiritual manifestations and false teaching - to which I have already referred. Let us now consider the topic a little further.

Put to the Test

The Kansas City Prophets came to Britain as guests whose ministry was being invited and welcomed by many prominent church leaders in the country. Some of us had been unhappy about this visit, because we were not at ease with their style of ministry or their doctrine, and in particular we had said publicly that we did not believe the specific prophecy concerning the outbreak of revival in October 1990 to have come from the Lord.

During the summer of 1990 there was a preliminary gathering where the ministry of these men was presented to an invited group of national charismatic church leaders. Some remained unhappy and unconvinced, but others were willing at the end to sign a statement approving of the ministry as being valid. In view of the doctrine already mentioned, one might have expected the ministry to be regarded as questionable on those grounds with no further evidence being necessary; but there was a further ingredient involved.

An outstanding and spectacular feature of the ministry lay in the singling out by name from the public platform of individual members of the audience with whom the speaker was apparently not acquainted. Words of knowledge were given concerning those individuals, relating to aspects of their past life and their present circumstances, and usually completed with encouraging prophecy concerning their future. The accuracy of the words of knowledge brought amazement and served to convince many that they should attest the ministry as being from God.

To be convinced on these grounds alone, however, is to make an assumption which can be dangerously misleading. There is, of course, no question but that such words of knowledge could certainly have been given by revelation from the Holy Spirit; but we need to be alert to the fact that this is not the only possibility where supernatural spiritual activity is being manifested. It is essential also to take other factors into account in order to be sure of the source from which the manifestation originates.

One factor, the nature of the doctrine, we have already mentioned; in addition there is the scriptural injunction to “test the spirits” (1 John 4:1), and a further matter of vital importance is whether what is happening is consistent with the revelation of Scripture: is it in character for the God of the Bible to be acting in this sort of way? An understanding of the ways of God as revealed in his word is of great importance: according to Psalm 95:10, quoted again in Hebrews 3:10, the hearts of God's people go astray when they do not know his ways.

We charismatic Christians can be terrifyingly gullible when it comes to supernatural spiritual manifestation. We assume that because a thing looks right, it is right. A good counterfeit always looks right unless and until it is put to the test.

We charismatic Christians can be terrifyingly gullible when it comes to supernatural spiritual manifestation.

When a word of knowledge is true, we assume that this means that it must have come from God. That is an assumption which is unsafe to make, and one which the word of God demonstrates to be so. In Acts 16:16-18, we find the following account of the experience of Paul and Silas with a slave girl who had a spirit of divination:

Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are telling you the way to be saved”. She kept this up for many days. Finally Paul became so troubled that he turned round and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.

There was not one false word in the slave girl's statement about Paul and Silas. The spirit of divination was speaking absolute factual truth through her. Yet Paul discerned that the source of her knowledge was false and commanded the evil spirit to leave her.

What a lesson this contains for us in these days. How much we need to be alert and discerning, aware of the subtleties of the Adversary. satan has no objection to presenting us with any amount of factual truth, but always with a false motive. If true statements will cause us to lower our guard and be lulled into a false sense of security, then he will willingly use them to pave the way so that when the lie finally comes we will not detect it.

If, by a spirit of divination, he can give us a number of accurate words of knowledge so as to convince us that God is the source from which this spiritual manifestation is coming, then he will gladly oblige; once we have made the mistaken assumption that all is from God and all is well, we will then without hesitation accept the false teaching which follows.

It is imperative that we learn the ways of God from Scripture. The doctrine of Joel's Army was false and the ministry should have been questioned on those grounds alone. In addition, however, we need to ask the question: 'Would Jesus in person be doing such a thing in such a way?', specifically in this case: 'Would Jesus personally stand on a public platform and dispense words of knowledge for no apparent reason other than to display the fact that he had the ability to do so?'

The answer in light of Scripture would be a resounding NO! Jesus was never willing to perform spiritual signs to order, as a performance for its own sake. He did so when it was necessary for the purpose of exercising the compassion of God towards the needy; the signs confirmed the truth of the word which he spoke and they were certainly indications of his Messiahship, but he chose to communicate his authority through the words which he spoke, not through the signs and wonders.

satan has no objection to presenting us with any amount of factual truth, but with a false motive - to lower our guard so that when the lie finally comes we will not detect it.

Indeed, Jesus often told those whom he healed to keep quiet about it. In these days, however, we are more impressed by the signs than by the truth of the word and it brings us into great danger of deception. 

Believing without question or testing that the source of origin of the signs is genuine, we easily swallow the bait which has masked the hidden hook of false doctrine to bring us into error.

A Vivid Picture

During the summer of 1990, the members of the ministry team of which I was part met together for a day to pray and wait upon the Lord about this perplexing matter of the then-impending visit of the Kansas City Prophets. During that time, I received and shared a vivid mental picture.

I saw first a large, flat, empty expanse of sand on a seashore. The sea was a very long way back down the beach, and scattered about on the sand were a number of large rocks, all of which seemed to be about four to five feet high. Each rock had a flat top on which was a small lighthouse.

The picture then changed. The rocks no longer supported lighthouses but were otherwise unaltered. The sands were covered with many people, enjoying themselves on the beach on a fine warm day. Then, as I watched, there came sweeping in across the sand a sudden very swift flood-tide. Nobody had time to get out of its way, except for some who scrambled onto the tall rocks and stood there, above the level of the water, which seemed to be about three to four feet deep.

There was no panic from those in the water. After momentary surprise, they were splashing around and shouting to those who were up on the rocks: “Come on in, the water's warm and it feels lovely”, but those on the rocks were refusing, saying “we don't trust it”.

Then, as suddenly as the flood-tide had come in, it receded back across the sands and all those in the water were swept out with it. The sands were now empty again except for those standing on the rocks, who I saw had now become the lighthouses which I had first seen.

Asking the Lord what this meant, I received the understanding that the flood-tide signified a coming wave of deception; it was not the first and it would recede, but it would not be the last, and further, more potent waves of deception would come. Those who remained happily in the water were deceived by the fleshly appeal of what was happening to them, and their failure to discern the true nature of it and withdraw would mean that they would be easily swept into the next wave when it came, and further deceived.

Those who stood on the rocks were those who stood on the rock of God's word and distrusted what was suddenly happening, and they would continue to be as lighthouses of warning when further flood-tides came in to try to deceive God's people.

Next week: David offers his testimony of his personal encounter with the Toronto Movement.

This article is part of a series, re-publishing the 1995 book ‘Blessing the Church?’. Click here for previous instalments. References to time spans have been edited where necessary.

A summary of Latter Rain prophecies.

Dr Clifford Hill concludes his chapter of ‘Blessing the Church?’, first published in 1995. Read previous instalments of this series here.

Perhaps the charismatic stream that has been most influenced by Latter Rain and Manifest Sons of God teaching is 'Classical Restorationism', which picked up many of the elements of 'revelation' teaching, including the restoration of the offices of apostle and prophet, shepherding, discipleship, authoritarianism, the attainment of godhead and immortalisation.

These prophecies have been summarised below by Albert Dager. This shows the extent to which teachings which have no biblical foundation have become accepted in the charismatic movement through the influence of Restorationism.

Summary of Latter Rain Prophecies

1. In the latter days, the offices of apostle and prophet will be restored.
   
2. The prophets will call the Church to holiness and rejection of the world's influences found in the denominational churches. True sonship with God will come through stages of perfection: servant, friend, son, and ultimately, godhood itself;
   
3. The apostles will rule the Church through the establishment of independent churches, unaffiliated with the corrupt denominations. The exception would be denominational churches that leave their covering and join the movement;
   
4. Through signs and wonders wrought by the apostles and prophets, a worldwide revival will break out, and a majority of the world will be won to Christ. The signs and wonders will include blessings upon those whom the apostles and prophets bless, and curses upon those whom they curse;
   
5. The revival will come as the result of the Church defeating demonic spirits through prayer, fasting, and spiritual warfare conducted through intense worship and praise, and by rebuking demonic powers and territorial spirits. The restoration of worship and praise is known as the restoration of the Tabernacle of David, and includes dancing, singing, and exuberant praise in tongues;
   
6. Those who achieve a certain degree of holiness under the direction of the apostles and prophets will overcome all enemies, including death, and will become immortal. They will complete the conquest of the nations before Christ returns. The conquering will be done as Joel's Army, an army of immortal beings bringing judgment upon the ungodly and all who will not accept the authority of the apostles and prophets;
   
7. Some believe that the second coming of Jesus is in and through the Church: the Church will become Christ on earth and rule the nations with a rod of iron. Others believe that after the Church has taken dominion over the nations (or a significant portion of the nations), the Church, glorious and triumphant, will call Jesus back to earth and hand the nations over to him. Those who hold the latter view are willing to over-look the heresy of the former in the interest of unity with the purposes of realising their goal of conquest.¹

Dager’s summary shows the extent to which teachings which have no biblical foundation have become accepted in the charismatic movement.

Widespread Acceptance

The charismatic movement has witnessed an enormous number of prophecies over the last 25 or more years. These have been given in small house groups, church congregations, at celebration events and in many publications of all kinds.

They have come from believers exercising the gift of prophecy, or individuals giving prophetic messages to each other, or from well-known leaders and preachers at large gatherings.

Many of these prophecies have simply been received and forgotten, but others have had great influence. They have been passed from one to another, recorded on tape and published in magazines and books.

The prophecies which have exerted the most influence have not been warnings but have been the popular words promising 'revival' and great spiritual power. This influence can be measured objectively through the amount of publicity given and the number of leaders who quote them. Another objective measure is to note the concepts which come from contemporary prophetic 'revelation' and have become incorporated into doctrine - such as the 'Joel's Army', 'dread champions' or 'new breed' teachings.

The charismatic movement has absorbed all these and many more. They have been highly influential in giving direction to the development of the movement and especially in the formation of charismatic doctrine. The most popular belief to have come from this source is the expectation of a great spiritual revival and the emergence of a glorious, victorious, supernaturally empowered Church.

The prophecies which have exerted the most influence in the charismatic movement have not been warnings but have been the popular words promising 'revival' and great spiritual power.

So widespread is this belief that there can be few charismatics who know that it has absolutely no biblical foundation. It comes from Latter Rain prophecy and is actually contrary to Scripture. Yet it has been enthusiastically adopted by countless preachers and passed on to their people as though it were the word of God.

This is a measure of the deception in the charismatic movement, because even if the people do not know the Bible well enough to test doctrine and to recognise heresy, surely the preachers should be able to do so! Or is it a case of 'all we like sheep have gone astray'? If one well-known leader endorses it, all the other minor leaders accept it, and so the people are misled.

When the promises fail to be fulfilled some new, exciting and entertaining diversion is readily embraced with inadequate testing. It was the great expectations engendered by Latter Rain prophecies popularised by the Wimber team in 1990 which prepared the way in Britain for the ready acceptance given to the bizarre antics of the Toronto phenomenon.

Serious Implications

There is, however, something even more serious than engaging in strange behaviour and believing it to be inspired by the Holy Spirit. The most serious consequence of accepting false prophecy and believing false teaching is that it can cause blindness to the true word of God. It can also act as a major diversion from the purpose of God for his people at a particular time. If God is warning about an impending difficult time and the people are deceived into thinking good times are coming, they will be unprepared when the storm breaks.

The many prophecies of warning have been largely ignored in the charismatic movement, whereas the popular prophecies of good times have been received with joy. It is a sobering thought that in ancient Israel God never sent prophets to announce times of prosperity. It was the false prophets who came with these messages which were always popular with the people, while the true prophets were stoned.
Hundreds of generations later, we are prone to the same errors of judgment. The most popular sins are the sins of the fathers.

Next week: David Noakes begins our penultimate chapter, giving a personal and biblical perspective of renewal.

References

1 ‘Latter Day Prophets’. Special report by Albert Dager in Media Spotlight: A Biblical Analysis of Religious and Secular Media, Washington, USA, October 1990. 

Clifford Hill continues to look at words of revival.

In this instalment of our series re-publishing Blessing the Church? (Hill et al, 1995), we continue to look at prophecies of revival that have been ubiquitous in the charismatic movement. Click here for previous instalments.

Prophecy in the Vineyard Movement

A significant element in the Vineyard/KCF ministry team which was developed in the late 1980s was the way in which the prophets confirmed one another's prophecies and added additional concepts which became incorporated into the body of teaching being given through the ministry.

Bob Jones, for example, confirmed Paul Cain's teaching on 'the new breed' and stated that this elite company of believers would eventually achieve divinity. He saw them,

…progressively going on in this righteousness until you take on the very divine nature of Christ himself and you begin to see Christ in the church. Christ won't come for the church until you see Christ in the church. Papa planted Jesus, he sowed him down here in this earth to have a whole nation of brothers and sisters that looked just like Jesus and he will have it.

My daddy's big enough to have his way and he's going to have him a nation of priests and kings. That's what his heart's desire is to have him a nation of sons and daughters that will talk to him just like his Son did. His son was an alpha son, your children are the omega sons and daughters.¹

Jones believed that the generation of children born since 1973 would form the final generation of believers whom God was preparing as the Bride of Christ to take control of the world and present the Kingdom to Christ on his return. Jones continued, “I do believe what he's beginning to do is a restoration of his very nature down here. Your children will cone behind you and they'll start on your level of righteousness and holiness and they'll take off from there."²

This, of course, is complete fantasy and a denial of the teaching of Jesus who said, “no one can see the kingdom of God unless he is born again” (John 3:3). Our children cannot inherit our righteousness however much they may benefit from our love, our teaching, and our personal example.

The Vineyard/KCF prophets confirmed one another’s prophecies and added additional concepts – which became incorporated into the ministry’s body of teaching.

Jones went on to say that he had “a literal visitation from the Lord” and that Jesus told him a new version of Psalm 12:1, that it should read “Help, Lord, release the champions, the dread champions”. In the Bible, Psalm 12:1 reads “Help, Lord, for the godly are no more; the faithful have vanished from among men”.

Jones's version³ is completely different and has no other authority except his claim to have had a personal visitation and personal revelation from God. On the strength of that vision he built a whole doctrine which was accepted by John Wimber and incorporated into the Vineyard teaching. This became clear from Wimber's use of the concept.

Appealing to the British Church

In the leaflet advertising the October 1990 meetings there was a personal message from John Wimber who wrote, “God has given us a vision to see the body of Christ move from being an inactive audience to a Spirit-filled army”.⁴

This sounds wholly good and highly attractive to ministers who have seen very little growth in their churches, and to church members who long to break out from the cocoon of traditionalism that has characterised the Church in Britain for much of the 20^th Century. But Wimber continued, “In our opinion God is about to unloose a powerful outpouring of the Holy Spirit of an unprecedented magnitude...He is looking for individuals who will be ‘dread champions’ for his cause”.⁵

The significance of this phrase would have been lost on most of those who hurried to return their booking forms and registration fees. The phrase 'dread champions' was part of the teaching being given by Wimber, Cain and the Kansas City Prophets. It was linked with their teaching about 'a new breed' whom God was going to raise in the last generation before the Second Coming of Christ to evangelise the world and subdue the nations.

Peter Fenwick, in previous instalments of this study, has referred to one of the foundational teachings of the Restorationist movement being that evangelism would no longer be necessary because God was going to do it as a sovereign act. The respected and renewed Church would be so attractive that unbelievers would flock to it.

Wimber borrowed phrases from the Kansas City Prophets that showed his allegiance to their teachings.

This teaching was at the heart of the Wimber message in 1990. But by this time he had added a significant new dimension to 'restorationist' teaching. Wimber believed that signs and wonders performed by an elect company of leaders through a mighty impartation of supernatural power would sweep unbelievers into the Kingdom. In essence, this belief lay at the heart of his teaching on 'power evangelism'.

Confirming Each Other’s Words

A few months before they came to Britain that year, Paul Cain had been teaching at Anaheim with John Wimber, setting out his beliefs. He said that God was bringing to birth a new breed of Christians who would actually be the incarnate word of God and through them the Gospel of the Kingdom would be proclaimed, not simply by their words but by their lives. Cain said: “God's strange act is going to bring a new order of things and bring a new breed in and bring a transformation.”⁶

Amid much clapping, shouting, whistling and cheering he told the crowd,

There's going to be something in the wave of power and evangelism in these last days. Little children are going to lay their darling little hands on the sick and heal multitudes...We are going to be just like the Lord in that respect. They're going to say, 'Here comes that dreadful, fearful army of champions. Here comes those with a word of knowledge, the word of wisdom, the working of miracles, with a healing ministry, with the power to heal the sick and raise the dead, with the power to know what's going on behind the Iron Curtain.' You're going to really be a fearful group before this thing's all over with and I am resting in that.⁷

It is noticeable that Cain had picked up Jones's phrase about an 'army of champions'. This is another example of the prophets confirming each other's words. This is a highly dangerous practice which was roundly condemned by Jeremiah:

‘Is not my word like fire,' declares the LORD, 'and like a hammer that breaks a rock in pieces? Therefore,' declares the LORD, 'I am against the prophets who steal from one another words supposedly from me. ‘Yes’, declares the LORD, 'I am against the prophets who wag their own tongues and yet declare, "The LORD declares".' (Jer 23:29-31)

In ancient Israel the law required that the testimony of one witness should be confirmed by that of at least one other. If several prophets came declaring the same message it was regarded as divine confirmation.

The practice of prophets confirming each other’s words is highly dangerous and was roundly condemned by Jeremiah.

In Jeremiah's day the false prophets were picking up popular prophecies from each other saying that God would not allow Jerusalem to fall to the Babylonians, that the Egyptians would come to their aid and that no harm would come to the people. This encouraged them to continue living in the kind of idolatry and immorality described in Jeremiah 7:1-12 and it closed their minds to the warnings God was sending through the true prophets.

Bob Jones, Paul Cain, John Paul-Jackson, Jim Goll, Mike Bickle and Jack Deere (the Kansas City Fellowship School of Prophets) all confirmed each other's prophecies, adding bits out of their own imaginations. These all sounded good to the people so they were readily believed, even though they were contrary to Scripture. But the Word of God does not change: “How long will this continue in the hearts of these lying prophets, who prophesy the delusions of their own minds?” (Jer 23:26).

Flights of Fantasy

Cain's prophecies were highly popular and the crowd got even more excited when he told them that God was about to give them this supernatural power which would transform their lives:

God is saying 'Arise and shine, for your light is come, behold the darkness will cover the earth and deep darkness, but the Lord will raise you up, the Lord will rise upon you and the nations will come to your light. You're going to shine, shine, shine! You're going to be the light of day and the light of life!...

God's going to have a whole company of people that are going to be like that and then the world will see the light and they are going to come to it, they are going to see it, all nations will come to your light and that's the way we are going to get world evangelisation.⁸

This teaching, which so excited the people, was utterly false, but John Wimber endorsed it so the people accepted it. They probably did not know the Bible well enough to know that it is Jesus who is the Light of Life and the words from Isaiah 60:1, “Arise, shine, for your light has come,” are part of a prophecy about the coming of Messiah.

Surely God will not share his glory with anyone else and nations will come to his light not to ours. It is surely a wicked deception to say “the nations will come to your light”! It is also interesting to see how Cain used prophecy to confirm the Latter Rain teaching that world evangelisation would result from the supernatural power which was going to be given to believers. This teaching was central to Wimber's message.

In Jeremiah’s day, false prophets were picking up popular prophecies from each other which worked to close the people’s minds to God’s true warnings.

In the same speech Paul Cain prophesied that the new breed would possess power to overcome the enemies of the Gospel and strike terror into them: “There's going to be an awesome, reverential fear and respect for the church because the church is going to regain her power, lose her restrictions, lose her weakness...you're going to be called upon by presidents and kings of nations, heads of state…"⁹

He then went on to say that believers would be given the power to strike dead those who opposed them, as happened to Ananias and Sapphira. He said that he knew two men who possessed this power, they were William Branham and Mordecai Hamm. He said, “If I had a hero, I think it would be William Branham or Mordecai Hamm.” He continued:

God is going to have his army and they are going to be a fearful bunch and they are going to go to every place on the face of the earth. All we have to do is see two people so anointed, two people here, two people there, two people over yonder and they will go forth and take that part of China, that part of Africa, that part of that island, or that whole island, or this nation or that nation, for one can set a thousand to flight and two can set ten thousand to flight.¹⁰

It is amazing what flights of fantasy people will absorb and actually believe if their respected leaders tell them it is true.

This is what has been happening in the charismatic movement, yet we scornfully dismissed the Hindu 'milk miracle' in September 1995. The Times reported that throughout Britain Hindus “gripped by a devotional frenzy” queued up at the local shrines to offer spoonfuls of milk to their gods. “It began with rumours on Thursday that the elephant-headed Gamesh idol in a New Delhi suburb had drunk half a cup of milk and within 24 hours millions of Hindus around the world seemed to have heard of the 'signal from the gods'" (The Times, 23 September 1995).

Some of the things we ask people to believe at charismatic celebrations are almost as unbelievable as the Hindu milk miracle. In the same speech as that reported above, amidst much cheering and clapping, Paul Cain promised:

You just wait until God does this strange act. Well, they'll fall all over you getting to God. All we have to do is seize what we are talking about tonight and they'll fall all over you getting to God! You are going to employ the tools of the trade after the impartation comes.¹¹

He went on to say that John Wimber was going to give that impartation: “When brother John Wimber stands here and gives that impartation, you're going to see more signs and wonders.”¹²

Teaching on Impartation

This teaching on 'impartation' is another doctrine which comes from the Latter Rain movement. Franklin Hall taught that he was given by God the power to impart immortality. He was giving this teaching in the early days of the Latter Rain movement in the 1940s but as recently as 1988, 40 years later, he was still giving the same teaching. He said at that time that at the moment he only had the power to give partial immortality from the feet up to the knees but gradually this would extend to the whole body.

It is amazing what flights of fantasy people will absorb and actually believe if their respected leaders tell them it is true.

This teaching on impartation has been picked up by others in the charismatic movement. For example, in the March 1995 newsletter sent out from Kingdom Faith Ministries by Colin Urquhart, he writes:

Dear friends, REVIVAL IS HERE! Praise God! The revival breakthrough has come to us at Kingdom Faith, by the grace of God. This month's tape tells you of the anointing that has caused this to happen. It is a word of personal testimony of what happened when Hector Gimenez was told by God to impart to me the same anointing that was on his own life.

This teaching on impartation is contrary to Scripture. As David Noakes will show in future instalments of this series, the teaching of Haggai 2 shows that we are able to pass on corruption, but not blessing. Blessing comes down directly from God. We can of course pray for God to bestow blessing upon someone, but we cannot impart that blessing ourselves. That authority is not given to us as human beings.

This is just one of the many aberrations and errant teachings that have got into the charismatic movement through false prophecy which then becomes incorporated into doctrine and forms part of a body of false teaching.

Next week: A summary of Latter Rain prophecies and some concluding thoughts for this chapter.

References

1 Paul Cain, speaking at 'School of Prophecy', Anaheim, California, USA, Vineyard Ministries International, November 1989; transcript of tapes published by Holly Assembly of God, Missouri. Session 7, Part II, p1.

2 Ibid p9.

3 Ibid p14.

4 Leaflet issued by Vintage Ministries, Edinburgh.

5 Ibid.

6 See note 1, p9.

7 Ibid p9.

8 Ibid p11.

9 Ibid p15.

10 Ibid p19.

11 Ibid p21.

12 Ibid p21.

Words of revival in the charismatic movement. Part 1 of 2.

After looking at words of warning last week, Dr Clifford Hill turns to the many words of revival that have been given through the charismatic movement.

This article is part of a series. Click here for previous instalments.

Promises of Revival and Blessing

We look now at prophecies which contrast strangely with the warnings considered last week. By far the most popular prophecies among charismatics have been those promising renewal and speaking of days when great power and prosperity would be enjoyed by the Lord's people.

These prophecies actually pre-date the charismatic movement and began in the Latter Rain Revival movement in North America (see also the part of this series written by David Forbes). It is relevant here to note their persistence over a period of more than 50 years. Concepts which have no biblical foundation, some of which were banned as heretical in the 1940s, have reappeared time after time in the charismatic movement. They have been popularised by charismatic speakers and uncritically accepted.

A prophecy by David Minor which was given to an assembly of the Lutheran Church in the USA had a wide circulation among charismatics reaching many countries. It conveyed a message with a promise of revival preceded by a time of cleansing and purification of the Church. These were described as 'winds'. It is a long prophecy but it is reproduced here in full because of its influence in the charismatic movement.

TURN YOUR FACE INTO THE WIND

The Spirit of God would say to you that the Wind of the Holy Spirit is blowing through the land. The church, however, is incapable of fully recognizing this Wind. Just as your nation has given names to its hurricanes, so I have put My Name on this Wind. This Wind shall be named "Holiness Unto the Lord".

Because of a lack of understanding, some of My people will try to find shelter from the Wind, but in so doing they shall miss My work. For this Wind has been sent to blow through every institution that has been raised in My Name. Those institutions that have substituted their name for Mine, they shall fall by the impact of My Wind. Those institutions shall fall like cardboard shacks in a gale. Ministries that have not walked in uprightness before Me shall be broken and fall.

For this reason man will be tempted to brand this as the work of Satan, but do not be misled. This is My Wind. I cannot tolerate My Church in its present form, nor will I tolerate it. Ministries and organizations will shake and fall in the face of this Wind, and even though some will seek to hide from that Wind, they shall not escape. It shall blow against your lives and all around you will appear crumbling. And so it shall.

But never forget this is My Wind, saith the Lord, with tornado force it will come and appear to leave devastation, but the Word of the Lord comes and says, "Turn your face into the Wind and let it blow." For only that which is not of Me shall be devastated. You must see this as necessary.

Be not dismayed. For after this, My Wind shall blow again. Have you not read how My Breath blew on the valley of dry bones? So it shall breathe on you. This wind will come in equal force as the first Wind. This Wind too will have a name. It shall be called "The Kingdom of God".

It shall bring My government and order. Along with that it shall bring My power. The supernatural shall come in that Wind. The world will laugh at you because of the devastation of that first Wind, but they will laugh no more. For this Wind will come with force and power that will produce the miraculous among My people and the fear of God shall fall on the nation.

My people will be willing in the day of My power, saith the Lord. In my first Wind that is upon you now, I will blow out pride, lust, greed, competition and jealousy, and you will feel devastated. But haven't you read, "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven"? So out of your poverty of spirit I will establish My Kingdom. Have you not read, "The Kingdom of God is in the Holy Ghost?" So by My Spirit, My Kingdom will be established and made manifest.

Know this also, there will be those who shall seek to hide from this present Wind and they will try to flow with the second Wind. But again, they will be blown away by it. Only those who have turned their faces into the present Wind shall be allowed to be propelled by the second Wind.

You have longed for revival and a return of the miraculous and the supernatural. You and your generation shall see it, but it shall only come by My process, saith the Lord.

The church of this nation cannot contain My power in its present form. But as it turns to the Wind of the Holiness of God, it shall be purged and changed to contain My glory. This is judgment that has begun at the house of God, but it is not the end. When the second Wind has come and brought in My harvest, then shall the end come.¹

This prophecy became influential in the charismatic movement as much for its emphasis upon 'holiness' as for the reinforcing of the expectation of supernatural power. But the concept of 'holiness' it conveyed was not biblical. The Hebrew understanding of holiness was of separation from the world. Hence the prophets could speak of the 'wholly otherness' of God. The temple vessels and priestly garments were 'set aside' from common use for the exclusive service of God.

Concepts which have no biblical foundation, some of which were banned as heretical in the 1940s, have reappeared time after time in the charismatic movement.

But this popular charismatic concept of holiness does not speak of a people 'set aside' from the world for the exclusive service of God a people who have renounced the values and ways of the world. It concentrates upon personal morality; the elementary things which all people of goodwill who accept the Ten Commandments as the basic rule of life should be following. There is nothing special about turning away from 'pride, lust, greed, competition and jealousy' which the prophecy says will cause the Lord's people to feel devastated!

In testing this prophecy, we should ask, why should this make us feel devastated? But the prophecy was never subjected to biblical testing - it was simply uncritically accepted because it sounded good and made people feel good. So it was passed around charismatic churches across the world.

Nobody queried the phrase “Have you not read, ‘The Kingdom of God is in the Holy Ghost?’", the answer to which has to be NO! It's certainly not in the Bible! Yet it is subtly used here to introduce a promise of “a return of the miraculous and the supernatural. You and your generation shall see it”.

This promise is certainly not in the Bible. Nevertheless, promises like this appeal strongly to Western Christians who long for power and prestige in a world where they feel powerless and lacking in social acceptance.

Rick Joyner’s ‘Harvest’

Another prophecy which had considerable influence in the charismatic movement was published as a small booklet entitled 'The Harvest' by Rick Joyner.² In this he predicted a time of worldwide revival and great spiritual awakening.

This was fully in line with the expectations and hopes of charismatics. It was a popular word that was eagerly received and passed on from one to another. It helped to reinforce the belief that a great and glorious, supernaturally-endowed Church was about to be raised up by God.

This belief was picked up and passed on by many charismatic leaders, who incorporated it into their teaching so that it became part of the accepted body of doctrine in the charismatic movement.

Rick Joyner’s ‘Harvest’ prophecy helped reinforce the belief that a great and glorious, supernaturally-endowed Church was about to be raised up by God.

John Wimber and Vineyard

Undoubtedly the prophecies which have had the greatest influence in directing the development of the charismatic movement have been those coming from the Vineyard/KCF ministry. The Vineyard group of churches was founded by John Wimber in 1981 and in 1989 the Kansas City Fellowship of six churches was incorporated. Their major emphasis was upon prophetic revelation.

Wimber recalls that in 1987 he himself was at a low ebb in his spiritual life. He told his congregation that he hadn't heard from God for about two years.³ Nothing was going right in his ministry. David Watson, with whom he had become firm friends, had died of cancer despite Wimber's confidence that he would be healed. Up to that time he had been saying that they were seeing a considerable proportion of healings amongst those prayed for, including the healing of cancer. He has since confessed that that was not true and they actually saw very few healings.

Wimber's cup of bitterness was compounded in 1987 by the discovery of adultery and immorality among his leaders. He struggled to rectify these things during the next year and then he records, “On December 5th 1988 Paul Cain visited me in Anaheim. Paul was living in Dallas, Texas, at that time, and he had a proven, mature prophetic ministry on a level of which I had never heard before…”⁴

Paul Cain had been out of ministry for 30 years since the death of William Branham and his days as a Latter Rain Revivalist preacher. He says that God told him to attach himself to a man with an established ministry in order to promote his teaching about an end-time 'new breed' of men anointed with supernatural power. He could hardly have chosen a more appropriate moment to approach Wimber whose ministry appeared to be on the wane and who was in a highly vulnerable condition. Cain also accurately predicted a minor earthquake in California which convinced Wimber that God had sent him.

Paul came with reassuring words that God was with us. He said, ‘God has told me to tell you in the Vineyard, grace, grace.’ He said that if we repented God would spare us from judgment for our sins. Further, I was admonished to no longer tolerate low standards and loose living in the Vineyard, and to discipline and raise up a people of purity and holiness. My role, he said, would be significantly altered more authoritative and directive…Paul Cain (and others) also introduced a new dimension of ministry and God's working to the Vineyard…We have produced few people with a prophetic ministry…quite honestly, I didn't take prophecy too seriously. All that has now changed. During this past year I have had to look at prophecy seriously for perhaps the first time in my life.⁵

Undoubtedly the prophecies which have had the greatest influence on the charismatic movement have been those coming from the Vineyard/KCF ministry.

Paul Cain was introduced by Wimber as a prophet of extraordinary spiritual power and insight. He was presented to the British churches as the herald of a new breed who would be the end-time people of God possessing extraordinary spiritual power. In the write-up prior to his public meetings in Britain it was reported,

Today it isn't unusual for Paul to call out twenty or thirty people by name in meetings and to know the most intimate details of their lives (family relationships, birthdays, secrets of their hearts, prayers, where they live) and then bring prophetic direction regarding repentance, forgiveness, calling, gifting, and ministry.

However, the most satisfying aspect of Paul Cain's ministry isn't his remarkable prophetic insight into people's lives, although naming people and knowing intimate details of their lives does catch one's attention. More significant is his clarion call by word and example to live holy lives that are submitted to God, and thus join the new breed of men and women whom God is raising up in the 1990s.⁶

This promise of a 'new breed' was central to Cain's teaching. There can be no doubt that Wimber saw Cain as a divine messenger to give revelationary confirmation and support to his own teaching of 'power evangelism', power healing and power for signs and wonders and miracles.

Speaking on Wimber's platform in Anaheim in 1989, Cain said that there was going to be a worldwide spiritual awakening and the Gospel was going to reach every part of the earth. It's going to:

...reach every cavern, every cave, every foxhole, every land, every tongue, every nation...God is going to reach them with the supernatural, with the power evangelism that John Wimber so eloquently speaks about. It is the power evangelism that's going to do it...⁷

I tell you we're in a crisis stage right now where the church is going to be forced to pray and forced to believe for the prophetic ministry because that's our only salvation. If God doesn't raise up apostles and prophets and power evangelists and pastors and teachers, then we've had it because the church is going to fade into oblivion...⁸

This 'prophecy' was based upon Latter Rain teaching and the expectation that the restoration of the offices of Apostle and Prophet would be the key to raising a glorious end-time Church to rule the world. Cain continued:

God has reserved a day after due process and after preparation. God is going to raise up a people out of a people and they're going to be a bunch of nobodies from nowhere. They may not have a lot of degrees and they may not have a lot of clout and they may not have a lot of PR, they may not have a great vocabulary, they may not even be able to do any more than groan in the Spirit, but if that's all they do, it's going to be power. It's going to be powerful and it's going to accomplish more than all the beautiful words of oratory in the world...the Lord is doing his new things in these last days. The gospel of the kingdom is not just the word, it is the word and power. The word will do you no good.⁹

It is hard to imagine what Cain meant by the phrase 'the word will do you no good' as he did not elaborate it, but when such phrases slip out it indicates something basically wrong with the preacher's attitude to Scripture. Cain's prediction that ordinary people with little education and no special status were going to be given supernatural power was a highly popular prophecy received with great acclamation.

Next week: Prophecies of revival contd.

References

1 This prophecy was given by David Minor on 6 April 1987.

2 Joiner, R, 1989. The Harvest. Distributed by Morning Star Publications, N Carolina.

3 Pytches, D, 1990. Some Said It Thundered. Hodders, London, p52.

4 'Introducing the Prophetic Ministry', article by John Wimber in Equipping the Saints, special UK edition/Fall 1990, Vineyard Ministries International.

5 Ibid pp5-6.

6 Springer, K. Paul Cain: A New Breed of Man. Ibid p12.

7 Paul Cain, speaking at 'School of Prophecy', Anaheim, Vineyard Ministries International, November 1989. Transcript of tapes published by Holly Assembly of God, Missouri; Session 7, Part 1, p6.

8 Ibid p7.

9 Ibid p7.

Prophetic warnings given within the charismatic movement during the 1970s and '80s.

After last week’s study examining biblical definitions of prophecy and false prophecy, this week Clifford Hill turns to the kinds of prophetic words that came to define the charismatic movement in the latter part of the 20^th Century.

This article is part of a series, republishing the 1995 book ‘Blessing the Church?’ (Hill et al). Click here for previous instalments.

Two Strands of Prophecy

An examination of prophecies coming out of the charismatic movement reveals two strands. On the one hand there have been prophecies giving warnings of difficult days and testing times.

Secondly, by contrast, there have been prophecies with promises of revival and restoration, predicting good times and days of prosperity.

We look this week at those prophesying testing times and the shaking of the nations.

Warnings

Some of the earliest prophecies giving warning of difficult days ahead were given in the mainline churches. The following, for example, was given in 1975 at an international conference of Catholic Charismatic Renewal Groups:

Because I love you, I want to show you what I am doing in the world today. I want to prepare you for what is to come. Days of darkness are coming on the world, days of tribulation…Buildings that are now standing will not be standing. Supports that are there for my people will not be there. I want you to be prepared, my people, to know only me and to cleave to me and to have me in a deeper way than ever before. I will lead you into the desert…I will strip you of everything that you are depending on now, so you depend just on me.

A time of darkness is coming on the world, but a time of glory is coming for my church, a time of glory is coming for my people. I will pour out on you all the gifts of my Spirit. I will prepare you for spiritual combat. I will prepare you for a time of evangelism that the world has never seen…And when you have nothing but me, you will have everything: lands, fields, homes, and brothers and sisters, and love and joy and peace more than ever before. Be ready, my people, I want to prepare you…¹

Prophecies coming out of the charismatic movement follow two strands: either giving warnings of difficult days or promising revival and prosperity.

Another prophecy, even more specific in its warnings of economic and social upheaval, came from Catholic charismatic renewal groups at a national meeting in the USA in January 1976:

Son of man, do you see that city going bankrupt? Are you willing to see all of your cities going bankrupt? Are you willing to see the bankruptcy of the whole economic system you rely upon now, so that all money is worthless and cannot support you?

Son of man, do you see the crime and lawlessness in your city streets, and towns, and institutions? Are you willing to see no law, no order, no protection for you except the protection which I myself will give you?

Son of man, do you see the country which you love? Are you willing to see no country, no country to call your own except those I give you as my body?

Son of man, do you see those churches you can go to so easily now? Are you ready to see them with bars across their doors? Are you ready to depend only on me and not on all the institutions of schools and parishes that you are working so hard to foster?

Son of man, I call you to be ready for that.

The structures are falling and changing. It is not for you to know the details now, but do not rely on them as you have been. I want you to trust one another, to build an interdependence that is based on my Spirit. This is an absolute necessity for those who would base their lives on me and not on the structures of a pagan world.²

There were many prophecies of a similar vein in the mid-1970s. One came from the USA and was addressed specifically to church leaders. It was given at an inter-denominational charismatic renewal conference which was attended by leaders of most of the mainline churches, including Pentecostals, but with the exception of the Assemblies of God. The prophecy was a strong word calling for repentance:

The Lord has a word to speak to the leaders of all the Christian churches. If you are a bishop or a superintendent or a supervisor or an overseer or the head of a Christian movement or organization, this word is for you. The Lord says:

You are all guilty in my eyes for the condition of my people, who are weak and divided and unprepared. I have set you in office over them, and you have not fulfilled that office as I would have it fulfilled, because you have not been the servants I would have called you to be.

This is a hard word, but I want you to hear it.

You have not come to me and made important in your lives and in your efforts those things which were most important to me; but instead you chose to put other things first. You have tolerated division among yourselves and grown used to it. You have not repented for it or fasted for it or sought me to bring it to an end. You have tolerated it, and you have increased it.

And you have not been my servants first of all in every case, but you have served other people ahead of me, and you have served your organization ahead of me. But I am God, and you are my servants. Why are you not serving me first of all?

I know your hearts, and I know that many of you love me, and I have compassion on you, for I have placed you in a very hard place. But I have placed you there, and I call you to account for it. Now humble yourselves before me and come to me repentant, in fasting, mourning, and weeping for the condition of my people…³

Some of the earliest prophecies giving warning of difficult days ahead were given in the mainline churches.

Another prophecy coming from within the mainline churches in the early days of the renewal movement was delivered in Canterbury Cathedral at an international Anglican conference on spiritual renewal in 1978. The message not only referred to things that were wrong within the Church but also gave an uplifting message of God's desire to restore and renew his Church.

Within this mighty edifice the stones cry out.
The stones beneath your feet cry out;
The stones beside you cry to heaven,
And these that soar to heaven cry out too.
The stones cry out - of glory and of shame.
They cry out - of time when cloud and fire
From God on high came down
And filled this place.
And some saw that and some saw not.
Some had their lives transformed;
Some went on and plodded on the way
And saw no vision of night or day,
To take them in the new and living way
Which called them on.
These stones cry out - have always cried
In thousand years of love, grace, power
And of the great consuming fire of God.
But I say to thee –
That I have greater things to make
Than this great building.
I have a living work to do
With stones that live
In infinite and gracious detail
In the quarry of my heart.
I look upon the stones that I have made,
And they are wayward stones.
From their surface chisel oft has glanced aside
And that which I did purpose has been marred;
And yet I stoop again with broken tool
To take the stone that I have made
And work again upon that stone,
That it may be as I have
Long desired that is should be...
And let these stones cry out
Of what the living stones must be...
That you may truly High exalt the Saviour's name.⁴

Ten years later also in Canterbury Cathedral, Patricia Higton gave a more specific warning that the desire for unity and good relationships with people of other faiths was leading the Church dangerously towards multi-faith worship.

I have been speaking to you of unity. And yes, you are beginning to understand that you must reflect my divine nature in its harmony. But I would say to you I am a God of creativity. The unity which I long to see amongst my children will be a diamond with many facets. Each facet will reflect something of my revelation but is of little worth unless part of the whole. So there must be a glad recognition that you belong together and need each other. But again I would warn you, my children, that my enemy is seeking to bring about a unity which is not based on my word. It will appear to have as its goal the peace of this world, but it is not centred on the cross of My Son.

I am warning you of these things for I would not have any of you deceived by wandering down the path of acceptance, leading to toleration of any form of worship which does not uphold my name and my word. The end of that path is that many will one day worship a Christ who is not my Son. The very stones of this building will witness this terrible thing, unless my church repents.⁵

This warning went unheeded and the prophecy was fulfilled the following year when a 'Festival of Faith and the Environment' was held at Canterbury Cathedral. People of all faiths and philosophies were invited to participate and were encouraged to join a 'pilgrimage' walk from temples and shrines of other faiths culminating in a multi-faith celebration in the Cathedral.

Other messages not only warned about what was wrong within the Church but also gave an uplifting message of God's desire to restore and renew it.

The multi-faith festival brought protests from evangelicals of all denominations. The protest within the CofE was led by Tony Higton, a leading Anglican charismatic, Director of ABWON (Action for Biblical Witness to Our Nation) founded in 1984. An open letter to the leadership of the Church of England opposing multi-faith worship was signed by over 2,000 clergy, which sent shock waves through the hierarchy, and the activities of Cathedral Deans who were arranging a number of multi-faith activities came to an abrupt stop. This is an indication of the power of prophetic witness to influence Church policy even in days when scant respect is paid to biblical correctness.

Five years prior to the Canterbury festival, a new magazine, Prophecy Today was launched in London by the ministry which I lead. From the beginning it carried an uncompromising biblically-based message. Its editorial policy statement reads:

It is published with the intention of conveying the word of God for our times to the people of God, and through them to the nations of the world.

We define prophecy as the forthtelling of the word of God. This was the task of the prophets in ancient Israel. It is the task of the church today…Christ wants his church to be a prophetic people proclaiming his word to his world. It was for this reason that the Holy Spirit was given to the New Testament community of believers.

We also believe that the present world situation is so serious that the very existence of mankind is under threat. In all the nations a spirit of violence and disorder appears to have been loosed that is disturbing family life, disrupting the community, overthrowing moral and social stability and threatening to lead to worldwide destruction. We believe that the root problems facing mankind are not simply economic, social or political, but spiritual, and that the Gospel is the only answer.

We note that in times of crisis in ancient Israel God used the prophets to alert people to danger and to correct their ways…so today we believe God is longing to use his church in this prophetic role in the world. The most urgent need for the nations is not to hear the opinions of men, but to hear the word of God. It is as a contribution towards the prophetic task that Prophecy Today is published.⁶

By the early 1990s Prophecy Today had reached a circulation in excess of 16,000 - the largest circulation of a Christian bi-monthly magazine in the UK. With each copy being read by an average of three persons this means that Prophecy Today was read by approximately 50,000 in the evangelical/charismatic churches. Typical of the warning note it sounded was the following prophecy:

The nation is sick and heading for massive disaster, but I hold my church primarily responsible for the moral and spiritual life of this nation. You are the watchmen of the nation and you have not been faithful upon the walls of the cities to discern the onslaught of the enemy or to blow the trumpet to warn the people of danger, so the enemy has been allowed to come in like a flood and pervade the land.

The land has been polluted by the shedding of innocent blood, by violence and pornography, by adultery and sodomy, by corruption and injustice, by greed and avarice, by oppression and unrighteousness, by lies and deceit, by witchcraft and idolatry and by a lack of compassion for the poor and powerless.

In the face of all this evil and corruption your voice is still not heard in the nation. The prophetic declaration of the word of God is not heard upon the lips of the leaders of the church. It is for this reason that the church languishes, its numbers are in decline, its finances are unhealthy and there is disunity, discord and a lack of vision.

Now is the time to repent. Now is the time to recognise your faithlessness and the way you have strayed from the paths of righteousness and failed to uphold my word in the nation. If you will now repent publicly of your own sinfulness and declare my word within the church and in the sight of the whole nation, the people will respond. If you refuse to hear this word and harden your hearts against me, you will bring upon yourselves terrible consequences as the days darken across the nations.⁷

Several prophecies that were influential in the charismatic movement were given at an international conference in Israel in April 1986. These were the first to give forewarning of the shaking of the nations, which would be accompanied by a worldwide harvest as the Church continued to expand rapidly in many nations.

The 1986 Carmel conference forewarned of the shaking of the nations, which would lead to worldwide harvest for the Church.

The shaking of the nations would be through both political and economic upheaval. One of the prophecies said that the great shaking was about to begin with the Soviet Union. Three weeks later the Chernobyl nuclear power station erupted which began the shaking of the USSR and led to its eventual demise. The following is a small part of one of the prophecies. It referred specifically to the downfall of Gorbachev and the collapse of the Communist empire:

I, only I, can overcome this evil regime. But through the prayers of my people I will break the power of this man. For this reason you should pray for your enemies. I will send a famine. It will bring the Kremlin to their knees and make them open to my word.⁸

Four years later this prophecy was fulfilled in the breakup of the Soviet Union and the Warsaw Pact countries of Eastern Europe. It was the famine caused by the Chernobyl meltdown which began the whole process.

Next week: Prophecies of revival and good times.

References

1 Published in New Covenant, February 1978. Charismatic Renewal Services, Ann Arbor, Michigan, p4.

2 Ibid, p5.

3 Ibid, p6.

4 I am indebted to Patricia Higton of Time Ministries International (Essex) for the record of this prophecy.

5 Ibid.

6 Prophecy Today, published by PWM Trust (Bedford). Published in each edition of Prophecy Today since March 1984.

7 Prophecy Today, Vol 10 No 4, July/Aug 94.

8 Prophecy Today, Vol 2 No 4, July/Aug 86.

An overview of the Kansas City Prophets.

We draw near the end of David Forbes’ assessment of the forerunners of the Toronto outpouring, turning this week to the Kansas City Prophets. This article is part of a series, re-publishing the 1995 book ‘Blessing the Church?’. Read previous instalments here.

The Kansas City Prophets

By the end of the 1980s, the charismatic renewal movement had become used to so much extra-biblical experience and had become focused on the fulfilment of so many eschatological promises, that it was possible for thousands of British charismatic Christians and their leaders to be affected and influenced by the 'prophetic movement' as epitomised by Paul Cain and the 'prophets' from the Kansas City Fellowship in the United States.

This movement came to prominence in America as the result of first a sermon and then a published report by Ernest Gruen, a Kansas City pastor, criticising the way in which the leadership of the Fellowship were seeking to take control of the spiritual life of the city.

The situation was further promoted by the fact that John Wimber and the Vineyard churches decided to take the Kansas City prophetic movement under their wing and assume responsibility for its future behaviour.

The basic complaints being made against the Kansas City Fellowship were the use of directive prophecy to control the lives of believers and take over other fellowships, the use of 'new prophetic revelation' to determine doctrine and practice, and the promotion of an elite group of apostles and prophets centred on themselves. Part of the accusation regarding their 'new' doctrines was that it was simply a return to the old Latter Rain/Manifest Sons of God tenets.¹

By the end of the 1980s, the charismatic renewal movement was used to extra-biblical experience and had become focused on the fulfilment of many eschatological promises.

A feature of John Wimber's strategy, with regard to taking on responsibility for the Kansas City prophets and their senior pastor Mike Bickle, was to send in a team of his senior leaders including Dr Jack Deere, a former Professor at Dallas Theological Seminary and now the Vineyard's chief theologian. They examined all the complaints of biblical malpractice being made by Ernest Gruen and published a report acknowledging certain errors which in retrospect to a large degree simply papered over the cracks and allowed the Kansas City Fellowship to continue virtually undisturbed under the Vineyard aegis.

The errors which were acknowledged and by implication would not recur included “the attempt by some prophetic ministers to establish doctrine or practice by revelation alone, apart from biblical support”, “the use of prophetic gifting for controlling purposes”, “using types and allegories to establish doctrine”, and “using jargon that reflects the teaching of groups that we do not wish to be identified with”.

This last confession referred specifically to the accusation of promoting the Latter Rain and Manifest Sons of God doctrines. However, it must be said that irrespective of how sincerely these errors were acknowledged initially, subsequent events showed that little attempt was made to learn the necessary lessons, especially with regard to the use of establishing doctrine by revelation and the continued teaching of Latter Rain and Manifest Sons teachings.

Paul Cain

The decision by John Wimber and the Vineyard churches to support the ministry of the Kansas City prophets was undoubtedly the result of the link-up which they had made with Paul Cain.

Cain had an early history not unlike that of William Branham. Born in 1929, he had been aware of supernatural power guiding his life from its earliest days and had experienced what he believed to be direct communications with the Lord through audible messages whilst still a small boy. He became part of the Pentecostal healing movement which arose in North America in the 1940s and 1950s, led by William Branham, Oral Roberts and others, and began an itinerant ministry as a healing evangelist in his early teens.

The Vineyard movement took responsibility for the Kansas City prophets and initially acknowledged certain errors in their conduct, but in retrospect this simply papered over the cracks.

According to Paul Cain's own testimony he was much encouraged in his ministry by Branham who allegedly saw in him a similar kind of 'anointing' to his own. It is said that there was a particular bond between William Branham and the young Paul Cain, that they frequently ministered together and that Cain would often stand in for Branham at meetings which he was unable to take, although for some unknown reason Cain's association in ministry with Branham has been vehemently denied by the Branham family.

However, Cain's healing and evangelism ministry was undoubtedly marked by the same kind of ‘revelation knowledge' of people and their personal circumstances that had characterised Branham's, but by the early 1960s, disillusioned by the 'stardom' status accorded to him and his contemporaries and the general lack of integrity in the ministry, he withdrew from public life and lived as a virtual recluse until he went and met the Kansas City prophets in early 1987.

He believed that the Lord was re-commissioning him for ministry with the special purpose of restoring the prophetic ministry to the Church worldwide and that to that end he needed a public platform. His strategy was to be that of taking a prophetic message to every significant evangelical leader in the United States. The leader who responded by accepting him and his message would be the one whom God had chosen to give a platform for his ministry.

In 1988, Paul Cain felt he should contact John Wimber and following a visit from Cain, Wimber decided that the Lord was calling him to be the leader who should give Cain his platform.

Joel’s Army Teaching

Paul Cain consistently denied that he ever subscribed to the Manifest Sons of God movement. However, although there is no reason to believe that he was ever a card-carrying member of the movement, his 'prophetic' preaching clearly promoted the ideas of immortality for overcoming believers here on earth in these end times and he used the same spiritual jargon as the Manifest Sons of God exponents.

This came over in a very specific way in, for example, his teaching on 'Joel's Army'.² This teaching, based on the destructive army mentioned in Joel chapter 2, was claimed to be the result of revelation which he had received at the age of 19 when he had a visitation from the “Angel of the Lord, and he was standing in his majesty like a warrior and he had a bright shining sword and he pointed up to a billboard like that, and on the sign it said, ‘Joel's Army in training’".

Cain had not understood and had asked, “Lord, what does this mean?”. He had from then on received divine revelation as to the meaning of the book of Joel for today and on this he based his prophetic message.

According to Paul Cain's own testimony he was much encouraged in his ministry by William Branham, who allegedly saw in him a similar kind of 'anointing' to his own.

The basic theme of the teaching was that God was about to raise up out of the Church a Joel's Army. The purpose of this army was to bring in the restoration of the Church and a great end-times revival accompanied by signs and wonders the like of which had never been seen before, not even in the life of the early Church. These signs and wonders would be accomplished by the 'new breed', the 'dread champions' whom the Lord would raise up to form this mighty army.

The purpose of this army was in fact twofold, for not only would it be the vanguard of the great signs and wonders revival, but it would be responsible for the purging of the Church and the destruction of all those who are unworthy to be part of the Bride. Cain taught, in true Manifest Sons style, that:

If you have intimacy with God, they can't kill you, they just can't. There is something about you; you're connected to that vine; you're just so close to Him. Oh, my friends, they can't kill you...If you're really in the vine and you're the branch, then the life sap from the Son of the living God keeps you from cancer, keeps you from dying, keeps you from death...Not only will they not have diseases, they will also not die. They will have the kind of imperishable bodies that are talked about in the 15th chapter of Corinthians...This army is invincible. If you have intimacy with God they can't kill you.³

Paul Cain was, of course, giving this teaching to the Vineyard churches before the Kansas City Fellowship report acknowledging errors, so it could be assumed that following the publishing of that report no further mention would be made of this kind of teaching.

It may be of interest to note that at a meeting between John Wimber, Paul Cain and Mike Bickle with Clifford Hill, I asked John Wimber and Mike Bickle if they could specify which teachings were being referred to in the errors acknowledged by the Kansas City Fellowship. Neither was prepared to answer my questions clearly on this subject. It was therefore perhaps not surprising to find that after the Kansas City report both Jack Deere, the Vineyard theologian who had been given the job of checking and verifying the biblical soundness of their teaching, and John Wimber, took up the Joel's Army teaching. Wimber propounded it at the London Docklands Conference in October 1990.

In Deere's version of the Joel's Army teaching he underwrote the divine revelation foundation of the teaching and extended Cain's tenets by an extravagant use of hyperbole. He made the point over and over again that this Joel's Army would be composed of believers who would outshine in their service anything that God ever accomplished through any of his servants in the past.

Deere taught that, “This army is unique...When this army comes, it's large and it's mighty. It's so mighty that there has never been anything like it before. Not even Moses, not even David, not even Paul. What's going to happen now will transcend what Paul did, what David did, what Moses did, even though Moses parted the Red Sea.”

Paul Cain clearly promoted the idea of immortality for overcoming believers here on earth and used the Manifest Sons of God jargon.

Deere went on to equate this army with the 144,000 in Revelation 7 who, he said, “follow the Lamb wherever he goes, and no one can harm that 144,000”. Most extraordinarily, he taught that 144,000 is a multiple of 12 and that since 12 stands for 'apostolic government' then 144,000 is the 'ultimate in apostolic government'.

In his version of the Joel's Army teaching, as given at the London Docklands Conference, John Wimber was much more cautious in his use of language, although he undoubtedly underwrote in principle most of both Cain’s and Deere's teaching. With regard to the great signs and wonders which this army would perform, Wimber simply said: “This army is large, powerful, unique, unlike any army that's ever existed before or will again. Even as the Lord started this thing with a bang, (Acts 2) he is going to end it with something so incredible that we'll talk about it throughout eternity. It will be the buzz for ever”.

However, on the subject of immortality Wimber did not fully support Cain and Deere, saying of the army: “anyone who wants to harm them must die”.

Bob Jones

The leading prophet in the Kansas City Fellowship in 1990 was Bob Jones and it was his prophetic utterances and revelation-based doctrine and practice that were behind most of the controversy that surrounded them and had occasioned Gruen's outbursts.

Jones came from Arkansas and in his young days had been a member of the Baptist Church. His spiritual life had, however, been fairly non-existent and he had engaged in petty crime. Nevertheless, his testimony, like Branham and Cain, was of boyhood and early teen 'angelic visitations' including an out-of-body experience at the age of 15 when he says he was taken before the throne of God.

With the advent of the Korean War, Jones joined the US Marine Corps where he became heavily involved in drunken brawls and gambling. With his life in an obviously downward moral and physical spiral he left the Marine Corps and moved to Oklahoma State where he opened an illegal liquor store - Oklahoma being 'dry' - with considerable financial success.

However, his life of debauchery brought him to the point of a complete breakdown which not even drugs appeared to alleviate, and he ended up in hospital in Topeka near Kansas City, where it appears that following a combination of good psychiatric treatment by a Christian doctor and a number of visitations, both divine and demonic, he was discharged.

Bob Jones then started to attend church and read the Bible again and after a number of further 'visitations' he was converted and baptised in the autumn of 1975. Because of the visions and prophecies which he brought to church leadership he found himself often becoming unpopular and ended up being rejected and unable to fit into normal church life. Eventually in the early 1980s Jones found himself accepted by the Kansas City Fellowship, even though Mike Bickle had originally believed him to be a false prophet, where he began to be valued for his prophetic utterances.

It was the utterances and practice of Kansas City prophet Bob Jones that lay behind most of the controversy which surrounded the group.

These were often bizarre and spiritually extravagant. Jones was very much 'into' seeing both demons and angels on a regular basis and having strange nightly visions and out-of-body experiences. According to both Jones himself and Mike Bickle, “Bob normally gets five to ten visions a night, maybe sees angels ten to fifteen times a week”.⁴ Apparently he had been doing this since 1974 and it does not take much mathematical skill to conclude that these supernatural experiences far outweigh all of those recorded as being given to people in the scriptures!

Jones was also very much the initiator of spiritual elitism for the Kansas City Fellowship based on 'prophetic revelation' and it seems that the more bizarre his 'prophetic utterances' the more they were promoted by the leadership. For example, he introduced the concept of an 'elected seed generation'. In this he taught that the children born since 1973 to members of the Kansas City Fellowship were the “elected seed” who had been especially chosen by Jesus and the angels from “billions of little round yellow things” floating around in heaven to be the “end time Omega generation”.⁵ These 'little yellow things' were the seed from actual blood lines and they were from the “best of every blood line there has ever been Paul, David, Peter, James and John the best of their seed unto this generation”.

This elite group were described as “the chosen generation of all history” who would “possess the Spirit without measure”. They were also described as 'the Bride of Christ'; the man child of Revelation 12; the ministry of perfection; the Melchizedek priesthood; the manifested sons of God; Joel's Army; and many other biblical epithets.

Jones taught and Bickle underwrote (as senior pastor of the Kansas City Fellowship) that this "end time, Omega generation super church” would do “10,000 times the miracles in the book of Acts”. They would also conduct meetings of “a million or more” where they would “move their hands and the power of God will go like flashes of lightning, and as they go like this over a million people, if a person is missing an arm…it will instantly be created”. Jones claimed that 300,000 of Mike Bickle's generation and their super-children would be last days' apostles, and that 35 apostles from the Kansas City Fellowship would be “like unto Paul”.

Again, we have never been able to find out whether all of these bizarre prophetic teachings of Bob Jones were included amongst the list of errors. When John Wimber brought the Kansas City prophets to Holy Trinity Church, Brompton in July 1990, there was an embargo put on Bob Jones regarding public teaching and prophecy but he was allowed to minister to leaders behind the scenes.

References

1 Gruen, EA, 1990. Documentation of the Aberrant Practices and Teachings of Kansas City Fellowship. Full Faith Church of Love, Kansas City.

2 Deere, J. Joel's Army. Audio tape message, 1990.

3 Gruen, EA, Documentation (see note 1), p218.

4 Ibid, p10.

5 Ibid, p12.

After the Latter Rain movement.

After charting the outbreak and growth of the Latter Rain Movement, David Forbes now examines how it declined – and what happened next.

 This article is part of a series. Click here to read previous instalments.

The Movement in Decline

The influence of the Sharon group soon began to wane, largely because of the increasing criticism of their methods and practices. As early as November 1948, The Sharon Star contained an article by Ern Hawtin which appeared to be in response to the growing unease and in it he complained that “whenever God sends a revival, the enemy, who is the author of confusion, will move, either to hinder its progress, or force its followers into some extreme, that its power might become a reproach to the world or the Church”.

The main accusations being made against the Sharon group concerned their authoritarianism, their insistence that only they, or those appointed by them, had the right to lay on hands for the reception of spiritual gifts, and also their growing tendency to try to influence fellowships and individuals through directive prophecy. They were also accused of allowing novices to prophesy, and general spiritual fanaticism.

However, others who had attended the Sharon meetings in North Battleford took the Latter Rain message to many of the North American cities during 1948 and 1949. Many pastors left their denominations as a result and independent churches began to spring up across the continent. It is interesting to note that in 1950 George Hawtin, who by this time was no longer a major figure in the movement, wrote, in the September issue of The Sharon Star, “A few weeks ago I was presented with a list of almost one hundred LATTER RAIN CHURCHES. I do not know where the list came from, though my own name was upon it...this is fundamentally and foundationally and scripturally WRONG”.

As the 1950s progressed the Latter Rain movement began to lose its high profile, although undoubtedly many continued to follow its various beliefs and practices in independent churches across the North American continent. Its influence did move outside North America, largely perhaps because at a convention held in October 1950 in Toronto, leaders were encouraged to take the 'Latter Rain' message abroad. As a result, various leaders visited India, East Africa, Ethiopia, Japan, New Zealand, and various countries in Europe.

A main accusation against the Sharon group concerned their authoritarianism.

It is difficult to gauge how far the Latter Rain movement impacted the Church in England beyond its introduction into the Apostolic Church. Cecil Cousen and George Evans, pastors in the Apostolic Church in the UK, had gone to North America in 1949 where they both became involved. However, Cecil Cousen appears to have been wary of the Sharon group since, while stating that “the Latter Rain was a real move of the Spirit”, he also said that “the Hawtin brothers very quickly got into very strange doctrines”.¹

Fred Poole, who was an Apostolic Church pastor who had emigrated to North America from South Wales during World War II and had become superintendent of the Apostolic Church in the United States in 1947, also became an active proponent of the Latter Rain movement. Cousen, Evans and Poole all returned to England during the course of 1951 and ministered at a Council Meeting of the Apostolic Church in Bradford. Cecil Cousen's report on that meeting was that “the people accepted the Latter Rain ministry with open hearts…People were baptised in the Spirit, many were healed and filled with the Spirit and demons were cast out, and the blessing of the Lord was there”. Fred Poole recorded that:

The brethren had heard many things about this Latter Rain visitation, but as we gave them first-hand news of what God…has done in our own hearts, there was a melting, a breaking and a crying, as the Spirit witnessed to our simple word of testimony...Latter Rain choruses...were quickly learned and sung, both in council and public services, the Spirit bearing testimony to the precious truths of this 'end-time' visitation.

There was much controversy in the Apostolic Church as a whole over the Latter Rain, which led eventually to Cecil Cousen being asked to resign as an Apostolic pastor. He went on to become a prominent leader in the charismatic renewal movement in Britain and wielded considerable influence within the Fountain Trust.

The Manifest Sons of God Movement

Increasingly many Latter Rain followers went underground as some of the leaders began to promote more and more spiritual excesses. Much of the excess had to do with the Manifest Sons of God movement.

As the 1950s progressed the Latter Rain movement began to lose its high profile.

First set out by George Warnock in his book The Feast of Tabernacles, it was obviously being taught much earlier by some of the Sharon group. In fact, at the beginning of 1949, James Watt felt he had to leave North Battleford as a result of what he described as “teaching, revelation and practice” that was departing from the Scripture, specifically “an extreme position on the manifestations of the Sons of God...”.² However, as the 1950s went by, the doctrine of the 'manifestations of the Sons of God' was carried to ever-increasing extremes by, for example, Bill Britton.

Britton was an Assemblies of God pastor who embraced the Latter Rain movement in 1949 and became one of its aggressive advocates. His teaching focus was very much upon the Manifest Sons of God and the Man Child company of Revelation 12 theories. He believed that the Man Child company represented the end times overcoming Church and was quite scathing that any who did not receive this revelation were doomed as belonging to 'Babylon'.

To become part of this ‘overcoming Church’ one needed to become a 'son' which involved a process of maturing in character, in spiritual gifts and in ministry. This led to immortality as one became a 'manifested son'. Britton wrote many pamphlets and sent out a regular newsletter Voice of the Watchman from his headquarters in Springfield, Missouri. Through these publications Britton influenced many in the Pentecostal and charismatic movements for over 30 years with his promises of a victorious, perfect Church on earth. In a booklet titled The Branch, he writes:

All mankind and all creation is on tiptoe, waiting to see right here on earth the manifestation or the revealing of the sons of God, a church without spot or wrinkle. We will see a perfect church on earth. Can we live for ever? The subject of immortality has disturbed the heart of man for many ages, but only in Christ is this realm of life possible. Fountain of youth, vitamins, water baptism and all other gimmicks to obtain immortality can only fail. He came and overcame, he alone could open the book of life. He alone has immortality, but as joint heirs with him this is our inheritance. This mortal [body] must put on immortality and this corruptible [body] must put on incorruption. We must go after it. We must press towards the mark, defeating the enemy, putting down every spirit that would deter us. This earth must have a witness of this goal being reached. God will put his people on exhibit. People who cannot die, cannot age and against whom no disease can have effect.³

Many found the seduction of believing such powerful and attractive promises more than they could resist.

The 'manifest sons of God' movement promoted teaching eventually attaining to immortality on this earth.

By the time the 1950s ended and the 1960s began, the Manifest Sons of God movement, which had taken in many hundreds of churches and thousands of Christians in America particularly, began to be hit by a number of scandals of one sort or another. The result of this was that many of its adherents simply stopped actively teaching and sharing their beliefs and went underground.

However, most of them did not forsake what they believed and many people who were part of both the Latter Rain movement and the Manifest Sons of God movement surfaced years later in the charismatic renewal movement. They had not changed their beliefs and their teaching but brought them lock, stock and barrel, into the charismatic movement.

Infiltrating the Charismatic Movement

Richard M Riss who wrote what may be described as the definitive history of the Latter Rain movement, and whose research I have used as a primary source, records that “various beliefs and practices of the Latter Rain found their way into the charismatic renewal, including spiritual singing and dancing, praise, the foundational ministries of Ephesians 4:11, the laying on of hands, tabernacle teaching, the Feast of Tabernacles, and the foundational truths of Hebrews 6:1-2. In addition, elements of various eschatological views of the Latter Rain movement were adopted by many charismatics throughout the world.” He then lists 19 ministries in the United States which flourished in the charismatic renewal and openly espoused Latter Rain teaching.

Although the Latter Rain movement may have started as a sincere desire to see God move in revival and it would be wrong to say that, amongst all that went on, God did not touch people's lives deeply, it and the Manifest Sons of God movement were characterised by considerable spiritual excesses. This included:

• experience-orientated theology based upon a false interpretation of Scripture,
  
• an over-emphasis on the gifts of the Spirit - especially prophecy and 'words of knowledge' which were used in directive and manipulative ways both in the lives of individuals and churches,
  
• authoritarianism,
  
• a 'signs and wonders' Gospel,
  
• over-realised eschatology.
  

Also an elevation of particular men (i.e. God's new apostles and prophets) to positions of great power and influence amongst God's people, and division and schism in the mainline denominations and sects leading to the setting up of independent churches.

It would be wrong to say that amongst all that went on, God did not touch people's lives deeply, but both movements were characterised by considerable excesses.

Of course, not everyone in these movements believed everything to the same extent but undoubtedly everyone was to some degree party to these excesses. It is, therefore, very sobering to reflect in retrospect that since many Latter Rain and Manifest Sons of God adherents automatically signed up for the charismatic renewal movement, variations of these aberrancies became part of charismatic doctrine and practice from quite early on.

For example, the Restoration stream within the British charismatic Church was founded on the principle of its leaders being the apostles and prophets 'anointed and appointed' to carry the Church forward to its victorious destiny of the end times. This was the root cause behind the tragedy of 'Shepherding/Discipleship' which decreed that no Church fellowship moved without the direction having been indicated by its 'prophet' and no individual believer made any decision regarding how to live his life without the agreement of the Church 'apostle' or his designated subordinate.

Next week: David Forbes moves on to the 1980s and the emergence of the Kansas City Prophets.

References

1 Riss, R, 1987. Latter Rain. Honeycomb Visual Productions Ltd, Ontario, p95.

2 Watt, JA, 1972. A Historical Analysis of the Development of Two Concepts of "'Presbytery". Seattle, p4.

3 Britton, B. The Branch. Springfield, p4.

The rain descends.

As we continue to republish the 1995 classic volume ‘Blessing the Church?’, David Forbes turns from the Latter Rain Movement’s early precursors to the movement’s outbreak and spread.

As stated last week, the Sharon group were much affected by the teaching of Franklin Hall on fasting. Ern Hawtin wrote in his account of the beginnings of the 'Latter Rain Revival':

The truth of fasting was one great contributing factor to the revival. One year before this we had read Franklin Hall's book, entitled 'Atomic Power with God Through Fasting and Prayer'. We immediately began to practise fasting. Previously we had not understood the possibility of long fasts. The revival would never have been possible without the restoration of this great truth through our good brother Hall.¹

However, he failed to give any biblical reasoning or explanation of 'this great truth' and how it brought revival.

So having returned from the Branham meeting they decided to put Franklin Hall's teaching into practice and according to George Hawtin, “Some fasted for 3 days; some for 7 days; some fasted for 10 days; some 2 weeks; some for 3 weeks; some fasted for 30 days; and one man fasted for 40 days”.

It was not however until February 1948 that the long-awaited revival arrived. On 11 February, one of the Bible School young ladies prophesied “saying that we were on the very verge of a great revival, and that all we had to do was open the door, and we could enter in”. When she had finished prophesying, George Hawtin rose and prayed “beseeching God and telling him that he had informed us that we were on the very verge of a great revival, and all we had to do was enter the door but George Hawtin said, ‘Father, we do not know where the door is, neither do we know how to enter it’”.

The following day, 12 February, was described by Ern Hawtin as follows in his report How this Revival Began:

…I shall never forget the morning that God moved into our midst in this strange new manner. Some students were under the power of God on the floor, others were kneeling in adoration and worship before the Lord. The anointing deepened until the awe of God was upon everyone. The Lord spoke to one of the brethren, 'Go and lay hands upon a certain student and pray for him'. While he was in doubt and contemplation one of the sisters who had been under the power of God went to the brother saying the same words, and naming the identical student he was to pray for. He went in obedience and the revelation was given concerning the student's life and future ministry.

After this a long prophecy was given [by Ern Hawtin] with minute details concerning the great thing God was about to do. The pattern for the revival and many details concerning it were given. To this day [his report was written 1 August 1949] I can remember the gist of the prophecy, “These are the last days, my people. The coming of the Lord draweth nigh, and I shall move in the midst of mine own. The gifts of the Spirit will be restored to my church. If thou shalt obey me I shall immediately restore them. But Oh my people I would have you to be reverent before me as never before. Take the shoes off thy feet for the ground on which thou standest is holy. If thou dost not reverence the Lord and his House, the Lord shall require it at thy hands. Do not speak lightly of the things I am about to do for the Lord shall not hold thee guiltless. Do not gossip about these things. Do not write letters to thy nearest friends, of the new way in which the Lord moveth, for they will not understand. If thou dost disobey the Lord in these things take heed lest thy days be numbered in sorrow and thou goest early to the grave. Thou hast obeyed me and I shall restore my gifts to you. I shall indicate from time to time those who are to receive the gifts of my Spirit. They shall be received by prophecy and the laying on of hands of the presbytery.”

Immediately following this prophecy, a sister who was under the power of God gave by revelation the names of five students who were ready to receive. Hands were laid upon them by the presbytery. This procedure was very faltering and imperfect that morning but after two days searching the word of God to see if we were on scriptural grounds, great unity prevailed and the Lord came forth in greater power and glory day by day. Soon a visible manifestation of gifts was received when candidates were prayed over, and many as a result began to be healed as gifts of healing were received. Day after day the glory and power of God came amongst us. Great repentance, humbling, fasting and prayer prevailed in everyone.²

Ern Hawtin's prophecy stated that “the gifts of the Spirit will be restored to my church”. Although one of the main marks of the advent of Pentecostalism at the turn of the century was the manifestation and operation of the gifts of the Spirit, there had been a general falling away of the use of these gifts amongst the Pentecostal churches, and this lack had been recognised. It was this lack that brought the events at North Battleford into the limelight.

There had been a falling away of the use of spiritual gifts in Pentecostal churches, and it was this lack that brought events at North Battleford into the limelight.

Because the North Battleford brothers were successful in imparting spiritual gifts by the laying on of their hands, people came from all across Canada and the United States to their meetings so that they, too, might partake of these spiritual gifts for which many of them had long been praying.

As mentioned last week, the leadership of the Pentecostal denominations were not prepared to accept that the baptism and gifts of the Holy Spirit could be imparted by the laying on of hands. For nearly 50 years they had clung to the methodology of the Azusa Street revival in which 'tarrying' or waiting for the coming of the Holy Spirit on one's life was practised (Acts 1:4). Ernest S Williams, who was General Superintendent of the Assemblies of God at that time, said, “Concerning the nine gifts spoken of in 1 Corinthians 12, if you will carefully read the account I think you will discern that they each come directly from God's sovereign bestowment; I do not find any record where they are to be bestowed by means of an intermediate channel”.

Of course if one reads the record of the Acts of the Apostles we find that no one methodology was used as far as receiving the baptism in the Holy Spirit is concerned (Acts 2:4, 8:17, 10:44). However, we need to remember that the question of formulae and methods in ministry, including the use of the laying on of hands, has never been adequately resolved in the charismatic movement.

The Movement Spreads

In keeping with the injunction in the prophecy over publishing news of the 'revival', the March issue of The Sharon Star contained no news of what had happened, but an editorial on the subject appeared in the April issue. This published report undoubtedly played a large part in attracting a larger-than-usual number to the 1948 Annual Feast of Pentecost camp meeting. Its front page had also carried headlines reporting 'Two Modern Miracles' involving healing at Sharon Bible College.

There were many testimonies from pastors across the country as to how God had empowered them during their time at the camp meetings so that it had revolutionised their home churches and by May 1948, parallels were already being drawn with the earlier Pentecostal revival of 1906. George Hawtin suspected that “revival is breaking out among small groups all over America and no doubt in other countries as well”. There were certainly reports from Norway that some kind of revival was taking place among Pentecostals at that time.

The question of formulae and methods in ministry, including the use of the laying on of hands, has never been adequately resolved in the charismatic movement.

Hawtin also noted that the restoration of the gifts of the Spirit was the result of God giving “new revelation” of truth from the Scriptures. He wrote that “great revivals always are accompanied by some present truth when old light is rediscovered...”.³ It soon became a prominent idea in the movement and created an expectation that the Lord would continue to reveal new truth from the scriptures.

This belief in a new wave of the progressive revelation of scriptural truth through prophecy became widespread and has continued to be a pervasive influence in charismatic churches, thousands of which have adopted various ideas that became prominent in the ministry of the North Battleford brethren.

Points of Controversy

As in the case of Branham and the healing evangelists, the Sharon group were keen to stress their concerns for unity. Reg Layzell, who was one of seven men 'ordained' by the Sharon leadership to exercise an 'apostolic ministry' on behalf of the 'Presbytery' but who subsequently became disillusioned to the extent that he disassociated himself from them, said following the camp meeting of July 1948, “The great message that stirred all souls was first the message of the Body of Christ coming together”,⁴ and George Warnock noted in the preface to the first edition of The Feast of Tabernacles, that “God came forth in answer to the prayer and fasting of his children, poured out the gifts of the Holy Spirit, and revealed the fact that now at this time He would bring His body together, and make His Church one glorious Church without spot or wrinkle”.⁵

However, the problem was that 'unity' always appeared to depend upon an acceptance of the teachings and practices which they as God's specially anointed apostles and prophets were now revealing. This of course was not biblical. The scriptures plainly teach that the foundation of our unity lies in our relationship by faith with the Lord Jesus. It is maintained by our daily obedience to the precepts and teachings recorded for us in the scriptures. Paul refers to this in his first letter to the Corinthian believers (1 Cor 11:2) and Jude exhorts us to “contend for the faith that was once for all entrusted to the saints” (Jude 3).

Another point of controversy that arose at that time between the North Battleford group and the leaders of the Pentecostal denominations was the former's insistence that the Church had present-day apostles and prophets. The first indication of this controversy appeared in the 1 June 1948 issue of The Sharon Star when George Hawtin wrote: “When one starts talking about prophets and apostles being in the Church in our day, the poor saints are shocked half to death. They raise their hands in holy terror and cry, ‘heresy, heresy!’".

However, the point of controversy with the Pentecostal denominations was not simply the question per se of 'prophets and apostles being in the church in our day'. There is undoubtedly a vital place in the Church for the ministry of apostles and prophets as mentioned in Ephesians 4:11, but the issue was, and remains, whether this or any other Scripture allows us to conclude that God has now raised up within the Church 'special' apostles and prophets through whom he gives extra-biblical revelation and the power of extraordinary signs and wonders to guide and direct his people in these 'last days'.

The belief in a new wave of the progressive revelation of scriptural truth through prophecy became widespread and has continued to be a pervasive influence in charismatic churches.

Also appearing in the June issue of The Sharon Star was the statement that “no church exercises or has any right to exercise authority or jurisdiction over another, its pastors or members”. This statement did nothing to help the Sharon group's growing estrangement from the main Pentecostal denominations and would have been more helpful had Hawtin applied it to the excesses of authoritarianism and elitism that later developed in connection with the 'travelling presbytery' from North Battleford, of which he was a part and which was accused of exercising considerable authority over people in other church situations by means of directive prophecy.

The Teaching of George Warnock

During 7-18 July 1948, thousands of people throughout the North American continent, having heard of the North Battleford awakening, flocked to the Sharon Camp Meeting held there at that time.

It had been preceded by a week of fasting and prayer from 27 June to 4 July which had also been widely attended. Among those attending was George Warnock, who had earlier, for two or three years, been personal secretary to Ern Baxter. It was at this time that he heard James Watt, one of the teachers at the Camp Meeting, casually mention that the third of Israel's great feasts, the Feast of Tabernacles, had not yet been fulfilled.

According to Warnock: “I somehow never forgot that, and over the period of a year or more following this, the message seemed to grow on me as I read the Scriptures…James certainly dropped a seed in my heart when he spoke of the Feast of Tabernacles…”.⁶

In July 1951, Sharon Publishers printed George Warnock's book, The Feast of Tabernacles, which became a major doctrinal work of the Latter Rain movement.

Warnock's thesis was that the three great annual feasts of the Lord in Israel's worship, which are set out in considerable detail in Leviticus and Deuteronomy, pre-figure and typify the whole Church age, beginning with the Cross and consummating in the manifestation of the sons of God (explained further next week) and the glorious display of God's power and glory.

There is of course truth in much of Warnock's work, because there is a real sense in which we can see Israel's feasts as a pre-figure of events in the New Testament. For example, Pentecost and the coming of the Holy Spirit and obviously Passover and the death of Jesus. But what about the Feast of Tabernacles?

Warnock's proposal was that the Feast of Tabernacles is analogous to what he called “the manifestation of the sons of God” (Rom 8). He taught that the Church needed to be restored. The Church was weak, the Church was diseased, the Church was totally defeated, the Church was ineffective and needed restoration.

According to Warnock, that restoration would be done in one particular way. He stated clearly that all the orthodox understanding about restoration should be discarded. Restoration would not come through reading the Bible, would not come from praying, and would not come through fasting. It would only come through the aegis of God's apostles and prophets.

Warnock taught that the Church needed to be restored through the aegis of God’s apostles and prophets.

This of course was one of the assertions of the Hawtin brothers. God would restore his Church through his newly-appointed apostles and prophets, who of course included themselves. In similar vein they were also the presbytery through whose hands God's new blessings of power and gifting were to be received. Warnock therefore taught that God was raising up new apostles and prophets and that they would restore the Church; they would bring the Church into perfection, and they would bring the Church into - he never actually used the word 'immortality' - but said they would bring forth a Church which would never know disease, which would never die, and so on. This of course brings us back full circle to Franklin Hall.

These teachings were from the 'new revelation of truth' stream which became so prominent in the Latter Rain movement and which has continued to dog the charismatic movement throughout its history. No honest examination of the biblical text can substantiate these eschatological extravagances. Acts 1 records that the Lord Jesus will physically return to earth as he physically left it and the Apostle Paul made it quite clear that he would be released from “this body of death” only at the Lord's return. It would be then that he would change “our lowly bodies so that they will be like his glorious body” (Phil 3:21). Likewise, the Apostle John tells us that “when he appears, we shall be like him” (1 John 3:2).

Next week: The movement declines and reforms.

This article is part of a series. Click here for previous instalments.

References

1 Riss, R, 1987. Latter Rain. Honeycomb Visual Productions Ltd, Ontario, p60.

2 Warnock, G, 1951. The Feast of Tabernacles. Sharon Publishers, N. Battleford, pp3-4.

3 Riss, R, Latter Rain (see 1), p70.

4 Ibid, p74.

5 Warnock, G, The Feast of Tabernacles (see 2), p3.

6 Riss, R, Latter Rain (see 1), p74.

From North Battleford to Toronto.

David Forbes begins an examination of the influence of the 1948 North American 'Latter Rain Revival' Movement, a precursor to the Toronto ‘outpouring’.

Due to unusual events and a new teaching propounded in the preceding 18 months, in the autumn of 1949, at the 23^rd General Council meeting of the Assemblies of God in the USA, held in Seattle, Washington, the following resolution was passed by an overwhelming majority:

OFFICIAL DISAPPROVAL OF THE 'NEW ORDER OF THE LATTER RAIN'

WHEREAS, We are grateful for the visitation of God in the past and the evidences of His blessings upon us today, and

WHEREAS, We recognise a hunger on the part of God's people for a spiritual refreshing and manifestation of His Holy Spirit, be it therefore RESOLVED, That we disapprove of these extreme teachings and practices, which, being unfounded Scripturally, serve only to break fellowship of like precious faith and tend to confusion and division among the members of the Body of Christ, and be it hereby known that this 23rd General Council disapproves of the so-called 'New Order of the Latter Rain' to wit:

1. The overemphasis relative to imparting, identifying, bestowing or confirming of gifts by the laying on of hands and prophecy.

2. The erroneous teaching that the Church is built on the foundation of present-day apostles and prophets.

3. The extreme teaching as advocated by the 'New Order' regarding the confession of sin to man and deliverance as practiced, which claims prerogatives to human agency which belong only to Christ.

4. The erroneous teaching concerning the impartation of the gifts of languages as special equipment for missionary service.

5. The extreme and unscriptural practice of imparting or imposing personal leadings by the means of gifts of utterance.

6. Such other wrestings and distortions of Scripture interpretations which are in opposition to teachings and practices generally accepted among us.

BE IT FURTHER RESOLVED, That we recommend following those things which make for peace among us, and those doctrines and practices whereby we may edify one another, endeavouring to keep the unity of the Spirit until we all come into the unity of faith.

This resolution of the Pentecostal Assemblies was occasioned by the fact that some 18 months earlier, on 12 February 1948, the so-called 'Latter Rain Revival' had begun at the Sharon Bible School in North Battleford, Saskatchewan, Canada. This 'revival' began among about 70 students who, when their names had been prophetically revealed as being 'ready to receive', manifested 'gifts' after being ‘prayed over' and having hands laid upon them by the school leadership.

George Hawtin and his brother Ern, together with PG Hunt (who along with George had recently resigned as a pastor in the Pentecostal Assemblies of Canada) and the Hawtin's brother-in-law, Milford Kirkpatrick, had some six months earlier joined the Rev Herrick Holt of the Saskatchewan Church of the Foursquare Gospel in an independent work called 'Sharon Orphanage and Schools'.¹ Together they opened Sharon Bible School on 21 October 1947.

The Pentecostal movement, which had begun with the Azusa Street revival in San Francisco in 1906, had by this time been going for over 40 years and much of its denominational life had become quite ritualised. It had lost its spontaneity and much of the use of the gifts or manifestations of the Holy Spirit in regular church life had become merely theoretical.

Since the mid-1930s there had existed a deep spiritual hunger in many Pentecostals for some kind of revival of the spiritual energy and enthusiasm, accompanied by the manifestations of the Holy Spirit's presence, that had characterised their beginnings.

In the 1930s and 1940s there was deep spiritual hunger in many Pentecostals for revival of the spiritual energy and manifestations of the Holy Spirit’s presence that had characterised their beginnings.

EARLY PRECURSORS TO THE 'LATTER RAIN'

There were two men in particular whose teaching and ministry greatly influenced those through whom the Latter Rain movement started: Franklin Hall and William Branham.

Franklin Hall

The men who started the Sharon Bible School were all looking for some kind of revival. Herrick Holt had been preaching for some time that God was going to do a 'new thing' in accordance with Isaiah 43:18-19, although he was still awaiting revelation from the Holy Spirit as to what the 'new thing' would be.²

Their expectations of revival were heightened and much influenced by a book entitled Atomic Power with God through Fasting and Prayer, written by one Franklin Hall in 1946. Hall was an ex-Methodist who had begun an independent travelling evangelistic and healing ministry. In the autumn of 1946 he had set up in San Diego, California what he called “a major fasting and prayer daily revival center”.³

However, Hall was very much into his own brand of theology. He was convinced that the Church was on the brink of a great worldwide revival, and that from this revival would emerge a victorious, perfected Church which would include the 'overcomers' who would attain immortality.

One of his particular teachings was that fasting was the primary means by which revival would come and bring in the restoration of the Church. He maintained that God always responded to fasting and that without fasting, prayer was ineffectual. However, he also maintained that all prayer, if accompanied by fasting, was effective irrespective of to whom it was made. By way of proof of this assertion, Hall would quote that the American Indian tribes had their prayers to the Great Spirit answered because they fasted.⁴

According to Hall, during the first year of ministry in the revival centre, there were over 1,000 people who claimed to have been converted, with many testifying to having been healed of various sicknesses and diseases through fasting and prayer. He also claimed actual appearances of the Holy Spirit in fire and smoke.⁵

Hall also taught that the restoration of the Church would involve the immortality of believers in the Lord Jesus by means of stages of spiritual growth. This would be achieved through a life of holiness plus various psycho-spiritual encounters (i.e. experiences with UFOs, UHOs - unidentified heavenly objects - and IHOs - immortal heavenly objects).⁶ He called this 'overcoming' which would bring a 'rain of righteousness' or 'a rain of immortality' upon the earth and revitalise the sleeping church.⁷

The teachings of Franklin Hall, an itinerant minister with his own brand of theology, greatly heightened and shaped expectations of revival.

Hall also taught a number of other strange and non-biblical doctrines including assigning spiritual significance to the signs of the zodiac. He believed that what he was encouraging was all part of the fulfilment of the ‘Joel's Army’ prophecy of Joel 2:3-11 when “gravity freed, great people will run up walls” and “permanent, lasting freedoms from all sickness, harmful, accident things and defeat will come about” in this present life.

He even went as far as to teach that “Freedom from the imprisonment of all gravitational forces will also be brought upon the whole man. This study teaches one the power and secrets of space flight...It gives the Bible formula for weightlessness, the 'raising up' power of those who come to immortality (Jn 6 and Rom 2:7)”.⁸

Despite his obviously aberrant beliefs and his works-orientated methodology with its possibly occult overtones, Franklin Hall's book was a great success and brought him some fame. Not only was it a great influence upon the Sharon Bible School brothers but others in the 'healing evangelism' stream such as Gordon Lindsay, Oral Roberts and William Branham claimed to be much influenced by its teaching.

No-one seems to have been in the least concerned about Hall's non-biblical beliefs and practices and simply accepted his fasting methods, presumably on some kind of pragmatic basis.

William Branham

The Sharon brothers were also considerably impressed with the ministry of William Branham and they attended a 'healing campaign' meeting that Branham was holding in Vancouver only three months before the Sharon 'revival' began.⁹ It is said that some of them had Branham lay hands on them for the impartation of spiritual power.

William Branham was born near Burkesville, Kentucky on 6 April 1909 and his various biographers say that miraculous visitations and supernatural events followed him from birth.

For example, one of his biographers, Pearry Green, relates that a visible light hovered over his crib the day he was born, accompanied by what he called “a strange aura, a Presence”.¹⁰ It is also claimed that he received his first vision at the age of three and that at the age of seven had his first experience of what he called 'the voice' which told him, “Never smoke, drink nor defile your body, for when you are older there is a work for you to do”.¹¹

William Branham’s various biographers say that supernatural events followed him from birth.

During 1933 Branham had a series of seven visions regarding forthcoming major events that would take place in the world. This led him to predict (he was at pains to stress that it was not a prophecy)¹² that the end of this present age which he equated with the Laodicean Church would occur around 1977 and the millennium would then begin.

Although it could be said that there has been quite substantial fulfilment of Branham's first six visions, the last and final vision, which he saw as occurring in 1977, and involved the physical destruction of America, has not yet come to pass.¹³

His national healing ministry began in the spring of 1946. According to his own testimony God led him to a secret cave (some versions of his biography say a cabin) in Indiana on 7 May of that year where he met an 'angel' who told him “Fear not! I am a messenger, sent unto you from the presence of Almighty God. I want you to know that your strange life has been for a purpose in preparing you to do a job that God has ordained for you to do from your birth. If you will be sincere, and you can get the people to believe you, nothing will stand before your prayer, not even cancer”.¹⁴

The angel then went on to tell him that it would be necessary for people to confess their sins before they appeared before him for ministry and that he would be used to preach to multitudes all over the world in packed auditoriums. According to Pearry Green the angel told Branham of “a fabulous ministry to take place”.¹⁵

Branham also alleges that the 'angel' (whom he appears to have identified with 'the voice') told him that he would be able to detect diseases by vibrations in his left hand and have the ability to tell people's secret thoughts. Branham said that the 'angel' always accompanied him on stage at his healing sessions and stood at his side, and he is also on record as saying that the healings were not done by him but by his 'angel'.¹⁶ Branham put great store on the direction given to him by this 'angel', even cancelling meetings because of what the 'angel' told him.

Branham held his first 'healing revival' meeting in St Louis in June 1946 and his reputation soon spread. According to David Harrell Jr, who wrote a history of the healing and charismatic revivals in America entitled All Things Are Possible, “Branham's healing power became a worldwide legend: there were continued reports that he raised the dead”.¹⁷

Branham put great store in the direction given to him by his ‘angel’.

It was said that Branham's ability to discern people's illnesses, and sometimes their sins, although he had never seen them before, was amazing. Ern Baxter, who was a member of Branham's team and worked with him for between four and eight months every year for six years, said that he never once saw Branham's discernment miss. The Pentecostal historian Walter J Hollenweger, who knew Branham personally and interpreted for him on his visits to Switzerland, wrote of “Branham's ability to name with astonishing accuracy the sickness, and often also the hidden sins, of people whom he had never seen”.

Hollenweger also said that he was “not aware of any case in which he was mistaken in the often detailed statements he made”. Significantly, however, he also said, “By contrast to what he claimed, only a small percentage of those who sought healing were in fact healed.”¹⁸

Teaching on Kingdom Restoration

Branham was convinced that the Church was on the edge of restoration and the manifestation of God's kingdom on earth, basing much of his teaching on the scriptures of Joel 2:23 and Revelation 1:20-3:22. He interpreted the 'latter rain' of Joel 2 as the new Pentecostalism of his day and taught that God was restoring his Church from what he called 'the locusts of denominationalism' or 'the mark of the beast'.

From the passage in Revelation he taught that 'God's Seventh Church Age' (i.e. the Laodicean age) had come and identified it as God's final move. He claimed that the angels (or messengers) to the seven churches were simply men who appeared at particular times in Church history to bring new revelation to lead the Church progressively to sanctification.

Many saw Branham as the messenger to the end-time Laodicean Church and hailed him as the greatest apostle and prophet for the final age of the Church. For example, Paul Cain, who at that time exercised a 'healing evangelism' ministry and had considerable association with Branham, described him as “the greatest prophet of the twentieth century”.¹⁹ Voice, the magazine of the FGBMI, went further and said “In Bible Days, there were men of God who were Prophets and Seers. But in all the Sacred records, none of these had a greater ministry than that of William Branham”.²⁰

However, like Franklin Hall, Branham had some decidedly non-orthodox theological views, especially about the doctrine of the Trinity. He did not accept the orthodox teaching of a Godhead comprising of the Three Persons of Father, Son and Holy Spirit, which he said was the 'Babylonian Foundation' of denominationalism. Rather, like the heresy of Arianism, he believed in one Godhead which showed itself in the three 'attributes' of Father, Son and Holy Spirit.

As with Franklin Hall, many were prepared to totally overlook Branham's aberrant theology for the sake of the signs and wonders of his ministry.

He also espoused the view that God had given his word not only in the Bible but also in the Zodiac and the pyramids of Egypt. These aberrant beliefs, together with his unorthodox ministry methods, eventually brought Branham into conflict, first with the Pentecostal Assemblies of Canada, and eventually with other mainline denominations.

However, as in the case of Franklin Hall, there were those who were prepared to totally overlook Branham's aberrant theology for the sake of the signs and wonders of his ministry. For example, many in the 'healing evangelism' stream did so on the basis of 'unity' which was for them an important issue. Gordon Lindsay, who was seen as the co-ordinator of the healing movement, is said to have “repeatedly stressed” the need for a “vision of the unity of God's people”. He is reported also to have said of Branham that “the uniting of believers had been the burden of his heart from the time that the angel had visited him”.

Influence in Sharon

The brothers from Sharon were very affected by what they experienced at the Branham meeting in Vancouver. This is clear from a glowing article which appeared in the January 1948 issue of their periodical The Sharon Star:

The Branham Campaign in Vancouver B.C. was a great success...Never in my life have I seen anything to equal what I saw in Vancouver...His [Branham's] sermons have the effect of inspiring faith in his hearers...To my best knowledge I did not see one person who was not healed when brother Branham took time to pray specially for him...I came home from those meetings realising as never before that the real gifts of the Holy Spirit are far mightier than we have imagined in our wildest dreams…

All great outpourings of the past have had their outstanding truths. Luther's truth was Justification by Faith. Wesley's was Sanctification. The Baptists taught the premillenial coming of Christ. The Missionary Alliance taught Divine Healing. The Pentecostal outpouring has restored the Baptism of the Holy Ghost to its rightful place. But the next great outpouring is going to be marked by all these other truths plus a demonstration of the nine gifts of the Spirit as the world, not even the Apostolic world, has ever witnessed before. This revival will be short and will be the last before the Rapture of the Church.²¹

Branham differed from the other healing evangelists of his day in that he linked healing with the casting out of demons and one of his ministry methods was to cast out a demon by the laying on of hands, so that a miraculous healing might follow.

In his MA thesis to the University of Manitoba, 'The Pentecostal Movement', CJ Jaenen suggests that Branham's use of the laying on of hands in his healing campaigns influenced the Sharon brothers to do the same in their subsequent ministry.²² This question of the use of the laying on of hands was the first issue to bring the emerging Latter Rain Movement into conflict with the Pentecostal Assemblies.

Next week: The rise and spread of the Latter Rain Movement.

This article is part of a series - click here for previous instalments.

References

1. Riss, R, 1987. Latter Rain. Honeycomb Visual Productions Ltd, Ontario, p55.

2. Ibid, pp55-56.

3. Dager, AJ, 1990. Vengeance is Ours. Sword Publishers, Washington, p49.

4. Hall, F, 1975. Atomic Power with God Through Fasting and Prayer. Hall Deliverance Foundation, Phoenix, p19.

5. Hall, F. Newsletter 'Miracle Word'. Hall Deliverance Foundation, 1985, p10.

6. Hall, F, 1976. The Return of Immortality. Hall Deliverance Foundation, p60.

7. Ibid, p3.

8. Ibid, p3.

9. Riss, R, Latter Rain (see 1), p56.

10. Green, P, 1970. The Acts of the Prophet. Tuscon Tabernacle Books, Tuscon, p39.

11. Ibid, p40.

12. Branham, W, 1984. An Exposition of the Seven Church Ages. Spoken Word Publications Jeffersonville, p321.

13. Ibid, p322.

14. Green, P, The Acts of the Prophet (see 10), p69.

15. Ibid, p70.

16. Dager, AJ, Vengeance is Ours (see 3), p57.

17. Harrell Jr, DE, 1975. All Things Are Possible. Indiana University Press, Bloomington, pp35-36.

18. Hollenweger, WJ, 1972. The Pentecostals. Augsburg Publishing House, Minneapolis, pp354-355.

19. Hill, C. 'Kansas City Prophets'. Prophecy Today, London, July/August 1990, p6.

20. Harrell Jr, DE, All Things are Possible (see 17), p161.

21. Riss, R, Latter Rain (see 1), p51.

22. Ibid, p58.